Of an organized brotherhood
The idea of organizing the progressive elements in the social chaos into a regular developing force is one that has had a great attraction for me. I have written upon it elsewhere, and I make no apology for returning to it here and examining it in the light of various afterthoughts and with fresh suggestions.
I first broached this idea in a book called “Anticipations,” wherein I described a possible development of thought and concerted action which I called the New Republicanism, and afterwards I redrew the thing rather more elaborately in my “Modern Utopia.” I had been struck by the apparently chaotic and wasteful character of most contemporary reform movements, and it seemed reasonable to suppose that those who aimed at organizing society and replacing chaos and waste by wise arrangements, might very well begin by producing a more effective organization for their own efforts. These complexities of good intention made me impatient, and I sought industriously in my mind for a short cut through them. In doing so I think I overlooked altogether too much how heterogeneous all progressive thought and progressive people must be.
In my “Modern Utopia” I turned this idea of an organized brotherhood about very thoroughly and looked at it from this point and that; I let it loose as it were, and gave it its fullest development, and so produced a sort of secular Order of governing men and women. In a spirit entirely journalistic I called this the Order of the Samurai, for at the time I wrote there was much interest in Bushido because of the capacity for hardship and self-sacrifice this chivalrous culture appears to have developed in the Japanese. These Samurai of mine were a sort of voluntary nobility who supplied the administrative and organizing forces that held my Utopian world together. They were the “New Republicans” of my “Anticipations” and “Mankind in the Making,” much developed and supposed triumphant and ruling the world.
I sought of course to set out these ideas as attractively as possible in my books, and they have as a matter of fact proved very attractive to a certain number of people. Quite a number have wanted to go on with them. Several little organizations of Utopians and Samurai and the like have sprung up and informed me of themselves, and some survive; and young men do still at times drop into my world “personally or by letter” declaring themselves New Republicans.
All this has been very helpful and at times a little embarrassing to me. It has given me an opportunity of seeing the ideals I flung into the distance beyond Sirius and among the mountain snows coming home partially incarnate in girls and young men. It has made me look into individualized human aspirations, human impatience, human vanity and a certain human need of fellowship, at close quarters. It has illuminated subtle and fine traits; it has displayed nobilities, and it has brought out aspects of human absurdity to which only the pencil of Mr. George Morrow could do adequate justice. The thing I have had to explain most generally is that my New Republicans and Samurai are but figures of suggestion, figures to think over and use in planning disciplines, but by no means copies to follow. I have had to go over again, as though it had never been raised before in any previous writings, the difference between the spirit and the letter.
These responses have on the whole confirmed my main idea that there is a real need, a need that many people, and especially adolescent people, feel very strongly, for some sort of constructive brotherhood of a closer type than mere political association, to co-ordinate and partly guide their loose chaotic efforts to get hold of life—but they have also convinced me that no wide and comprehensive organization can supply that want.
My New Republicans were presented as in many respects harsh and overbearing people, “a sort of outspoken secret society” for the organization of the world. They were not so much an ideal order as the Samurai of the later book, being rather deduced as a possible outcome of certain forces and tendencies in contemporary life (A.D. 1900) than, as literary people say, “created.” They were to be drawn from among engineers, doctors, scientific business organizers and the like, and I found that it is to energetic young men of the more responsible classes that this particular ideal appeals. Their organization was quite informal, a common purpose held them together.
Most of the people who have written to me to call themselves New Republicans are I find also Imperialists and Tariff Reformers, and I suppose that among the prominent political figures of to-day the nearest approach to my New Republicans is Lord Milner and the Socialist-Unionists of his group. It is a type harshly constructive, inclined to an unscrupulous pose and slipping readily into a Kiplingesque brutality.
The Samurai on the other hand were more picturesque figures, with a much more elaborated organization.
I may perhaps recapitulate the points about that Order here.
In the “Modern Utopia” the visitor from earth remarks:—
“These Samurai form the real body of the State. All this time that I have spent going to and fro in this planet, it has been growing upon me that this order of men and women, wearing such a uniform as you wear, and with faces strengthened by discipline and touched with devotion, is the Utopian reality; that but for them the whole fabric of these fair appearances would crumble and tarnish, shrink and shrivel, until at last, back I should be amidst the grime and disorders of the life of earth. Tell me about these Samurai, who remind me of Plato’s guardians, who look like Knight Templars, who bear a name that recalls the swordsmen of Japan. What are they? Are they an hereditary cast, a specially educated order, an elected class? For, certainly, this world turns upon them as a door upon its hinges.”
His informant explains:—
“Practically the whole of the responsible rule of the world is in their hands; all our head teachers and disciplinary heads of colleges, our judges, barristers, employers of labour beyond a certain limit, practising medical men, legislators, must be Samurai, and all the executive committees and so forth, that play so large a part in our affairs, are drawn by lot exclusively from them. The order is not hereditary—we know just enough of biology and the uncertainties of inheritance to know how silly that would be—and it does not require an early consecration or novitiate or ceremonies and initiations of that sort. The Samurai are, in fact, volunteers. Any intelligent adult in a reasonably healthy and efficient state may, at any age after five and twenty, become one of the Samurai and take a hand in the universal control.”
“Provided he follows the Rule.”
“Precisely—provided he follows the Rule.”
“I have heard the phrase, ‘voluntary nobility.’”
“That was the idea of our Founders. They made a noble and privileged order—open to the whole world. No one could complain of an unjust exclusion, for the only thing that could exclude them from the order was unwillingness or inability to follow the Rule.
“The Rule aims to exclude the dull and base altogether, to discipline the impulses and emotions, to develop a moral habit and sustain a man in periods of stress, fatigue and temptation, to produce the maximum co-operation of all men of good-intent, and in fact to keep all the Samurai in a state of moral and bodily health and efficiency. It does as much of this as well as it can, but of course, like all general propositions, it does not do it in any case with absolute precision. AT FIRST IN THE MILITANT DAYS, IT WAS A TRIFLE HARD AND UNCOMPROMISING; IT HAD RATHER TOO STRONG AN APPEAL TO THE MORAL PRIG AND THE HARSHLY RIGHTEOUS MAN, but it has undergone, and still undergoes, revision and expansion, and every year it becomes a little better adapted to the need of a general rule of life that all men may try to follow. We have now a whole literature with many very fine things in it, written about the Rule.
“The Rule consists of three parts; there is the list of things that qualify, the list of things that must not be done, and the list of things that must be done. Qualification exacts a little exertion as evidence of good faith and it is designed to weed out the duller dull and many of the base.”
He goes on to tell of certain intellectual qualifications and disciplines.
“Next to the intellectual qualification comes the physical, the man must be in sound health, free from certain foul, avoidable and demoralizing diseases, and in good training. We reject men who are fat, or thin, or flabby, or whose nerves are shaky—we refer them back to training. And finally the man or woman must be fully adult.”
“Twenty-one? But you said twenty-five!”
“The age has varied. At first it was twenty-five or over; then the minimum became twenty-five for men and twenty-one for women. Now there is a feeling that it ought to be raised. We don’t want to take advantage of mere boy and girl emotions—men of my way of thinking, at any rate, don’t—we want to get our Samurai with experiences, with settled mature conviction. Our hygiene and regimen are rapidly pushing back old age and death, and keeping men hale and hearty to eighty and more. There’s no need to hurry the young. Let them have a chance of wine, love and song; let them feel the bite of full-blooded desire, and know what devils they have to reckon with…
“We forbid a good deal. Many small pleasures do no great harm, but we think it well to forbid them none the less, so that we can weed out the self-indulgent. We think that a constant resistance to little seductions is good for a man’s quality. At any rate, it shows that a man is prepared to pay something for his honour and privileges. We prescribe a regimen of food, forbid tobacco, wine, or any alcoholic drink, all narcotic drugs…
“Originally the Samurai were forbidden usury, that is to say, the lending of money at fixed rates of interest. They are still under that interdiction, but since our commercial code practically prevents usury altogether, and our law will not recognize contracts for interest upon private accommodation loans to unprosperous borrowers,” (he is speaking of Utopia), “it is now scarcely necessary. The idea of a man growing richer by mere inaction and at the expense of an impoverished debtor is profoundly distasteful to Utopian ideas, and our State insists pretty effectually now upon the participation of the lender in the borrower’s risks. This, however, is only one part of a series of limitations of the same character. It is felt that to buy simply in order to sell again brings out many unsocial human qualities; it makes a man seek to enhance profits and falsify values, and so the Samurai are forbidden to buy or sell on their own account or for any employer save the State, unless by some process of manufacture they change the nature of the commodity (a mere change in bulk or packing does not suffice), and they are forbidden salesmanship and all its arts. Nor may the Samurai do personal services, except in the matter of medicine or surgery; they may not be barbers, for example, nor inn waiters nor boot cleaners, men do such services for themselves. Nor may a man under the Rule be any man’s servant, pledged to do whatever he is told. He may neither be a servant nor keep one; he must shave and dress and serve himself, carry his own food from the helper’s place, redd his sleeping room and leave it clean…”
Finally came the things they had to do. Their Rule contained:—
“many precise directions regarding his health, and rules that would aim at once at health and that constant exercise or will that makes life good. Save in specified exceptional circumstances, the Samurai must bathe in cold water and the men shave every day; they have the precisest directions in such matters; the body must be in health, the skin and nerves and muscles in perfect tone, or the Samurai must go to the doctors of the order and give implicit obedience to the regimen prescribed. They must sleep alone at least four nights in five; and they must eat with and talk to anyone in their fellowship who cares for their conversation for an hour at least, at the nearest club-house of the Samurai, once on three chosen days in every week. Moreover they must read aloud from the Book of the Samurai for at least five minutes every day. Every month they must buy and read faithfully through at least one book that has been published during the past five years, and the only intervention with private choice in that matter is the prescription of a certain minimum of length for the monthly book or books. But the full rule in these minor compulsory matters is voluminous and detailed, and it abounds with alternatives. Its aim is rather to keep before the Samurai by a number of simple duties, as it were, the need of and some of the chief methods towards health of body and mind rather than to provide a comprehensive rule, and to ensure the maintenance of a community of feeling and interests among the Samurai through habit, intercourse and a living contemporary literature. These minor obligations do not earmark more than an hour in the day. Yet they serve to break down isolations of sympathy, all sorts of physical and intellectual sluggishness and the development of unsocial preoccupations of many sorts…
“So far as the Samurai have a purpose in common in maintaining the State and the order and discipline of the world, so far, by their discipline and denial, by their public work and effort, they worship God together. But the ultimate fount of motives lies in the individual life, it lies in silent and deliberate reflections, and at this the most striking of all the rules of the Samurai aims. For seven consecutive days of the year, at least, each man or woman under the Rule must go right out of all the life of men into some wild and solitary place, must speak to no man or woman and have no sort of intercourse with mankind. They must go bookless and weaponless, without pen or paper or money. Provision must be taken for the period of the journey, a rug or sleeping sack—for they must sleep under the open sky—but no means of making a fire. They may study maps before to guide them, showing any difficulties and dangers in the journey, but they may not carry such helps. They must not go by beaten ways or wherever there are inhabited houses, but into the bare, quiet places of the globe—the regions set apart for them.
“This discipline was invented to secure a certain stoutness of heart and body in the Samurai. Otherwise the order might have lain open to too many timorous, merely abstemious men and women. Many things had been suggested, sword-play and tests that verged on torture, climbing in giddy places and the like, before this was chosen. Partly, it is to ensure good training and sturdiness of body and mind, but partly also, it is to draw the minds of the Samurai for a space from the insistent details of life, from the intricate arguments and the fretting effort to work, from personal quarrels and personal affections and the things of the heated room. Out they must go, clean out of the world…”
These passages will at least serve to present the Samurai idea and the idea of common Rule of conduct it embodied.
In the “Modern Utopia” I discuss also a lesser Rule and the modification of the Rule for women and the relation to the order of what I call the poietic types, those types whose business in life seems to be rather to experience and express than to act and effectually do. For those things I must refer the reader to the book itself. Together with a sentence I have put in italics above, they serve to show that even when I was devising these Samurai I was not unmindful of the defects that are essential to such a scheme.
This dream of the Samurai proved attractive to a much more various group of readers than the New Republican suggestion, and there have been actual attempts to realise the way of life proposed. In most of these cases there was manifest a disposition greatly to over-accentuate organization, to make too much of the disciplinary side of the Rule and to forget the entire subordination of such things to active thought and constructive effort. They are valuable and indeed only justifiable as a means to an end. These attempts of a number of people of very miscellaneous origins and social traditions to come together and work like one machine made the essential wastefulness of any terrestrial realization of my Samurai very clear. The only reason for such an Order is the economy and development of force, and under existing conditions disciplines would consume more force than they would engender. The Order, so far from being a power, would be an isolation. Manifestly the elements of organization and uniformity were overdone in my Utopia; in this matter I was nearer the truth in the case of my New Republicans. These, in contrast with the Samurai, had no formal general organization, they worked for a common end, because their minds and the suggestion of their circumstances pointed them to a common end. Nothing was enforced upon them in the way of observance or discipline. They were not shepherded and trained together, they came together. It was assumed that if they wanted strongly they would see to it that they lived in the manner most conducive to their end just as in all this book I am taking it for granted that to believe truly is to want to do right. It was not even required of them that they should sedulously propagate their constructive idea.
Apart from the illumination of my ideas by these experiments and proposals, my Samurai idea has also had a quite unmerited amount of subtle and able criticism from people who found it at once interesting and antipathetic. My friends Vernon Lee and G.K. Chesterton, for example, have criticized it, and I think very justly, on the ground that the invincible tortuousness of human pride and class-feeling would inevitably vitiate its working. All its disciplines would tend to give its members a sense of distinctness, would tend to syndicate power and rob it of any intimacy and sympathy with those outside the Order…
It seems to me now that anyone who shares the faith I have been developing in this book will see the value of these comments and recognize with me that this dream is a dream; the Samurai are just one more picture of the Perfect Knight, an ideal of clean, resolute and balanced living. They may be valuable as an ideal of attitude but not as an ideal of organization. They are never to be put, as people say, upon a business footing and made available as a refuge from the individual problem.
To modernize the parable, the Believer must not only not bury his talent but he must not bank it with an organization. Each Believer must decide for himself how far he wants to be kinetic or efficient, how far he needs a stringent rule of conduct, how far he is poietic and may loiter and adventure among the coarse and dangerous things of life. There is no reason why one should not, and there is every reason why one should, discuss one’s personal needs and habits and disciplines and elaborate one’s way of life with those about one, and form perhaps with those of like training and congenial temperament small groups for mutual support. That sort of association I have already discussed in the previous section. With adolescent people in particular such association is in many cases an almost instinctive necessity. There is no reason moreover why everyone who is lonely should not seek out congenial minds and contrive a grouping with them. All mutual lovers for example are Orders of a limited membership, many married couples and endless cliques and sets are that. Such small and natural associations are indeed force-giving Orders because they are brought together by a common innate disposition out of a possibility of mutual assistance and inspiration; they observe a Rule that springs up and not a Rule imposed. The more of such groups and Orders we have the better. I do not see why having formed themselves they should not define and organize themselves. I believe there is a phase somewhere between fifteen and thirty, in the life of nearly everybody, when such a group is sought, is needed and would be helpful in self-development and self-discovery. In leagues and societies for specific ends, too, we must all participate. But the order of the Samurai as a great progressive force controlling a multitude of lives right down to their intimate details and through all the phases of personal development is a thing unrealizable. To seek to realize it is impatience. True brotherhood is universal brotherhood. The way to that is long and toilsome, but it is a way that permits of no such energetic short cuts as this militant order of my dream would achieve.