Anticipations. Герберт Уэллс
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the world for forty centuries the more highly developed societies have always presented under a considerable variety of superficial differences certain features in common. Always at the base of the edifice, supporting all, subordinate to all, and the most necessary of all, there has been the working cultivator, peasant, serf, or slave. Save for a little water-power, a little use of windmills, the traction of a horse or mule, this class has been the source of all the work upon which the community depends. And, moreover, whatever labour town developments have demanded has been supplied by the muscle of its fecund ranks. It has been, in fact – and to some extent still is – the multitudinous living machinery of the old social order; it carried, cropped, tilled, built, and made. And, directing and sometimes owning this human machinery, there has always been a superior class, bound usually by a point of honour not to toil, often warlike, often equestrian, and sometimes cultivated. In England this is the gentility, in most European countries it is organized as a nobility; it is represented in the history of India by the "twice born" castes, and in China – the most philosophically conceived and the most stably organized social system the old order ever developed – it finds its equivalent in the members of a variously buttoned mandarinate, who ride, not on horses, but on a once adequate and still respectable erudition. These two primary classes may and do become in many cases complicated by subdivisions; the peasant class may split into farmers and labourers, the gentlemen admit a series of grades and orders, kings, dukes, earls, and the like, but the broad distinction remains intact, as though it was a distinction residing in the nature of things.21
From the very dawn of history until the first beginnings of mechanism in the eighteenth century, this simple scheme of orders was the universal organization of all but savage humanity, and the chief substance of history until these later years has been in essence the perpetual endeavour of specific social systems of this type to attain in every region the locally suitable permanent form, in face of those two inveterate enemies of human stability, innovation, and that secular increase in population that security permits. The imperfection of the means of communication rendered political unions of a greater area than that swept by a hundred-mile radius highly unstable. It was a world of small states. Lax empires came and went, at the utmost they were the linking of practically autonomous states under a common Pax. Wars were usually wars between kingdoms, conflicts of this local experiment in social organization with that. Through all the historical period these two well-defined classes of gentle and simple acted and reacted upon each other, every individual in each class driven by that same will to live and do, that imperative of self-establishment and aggression that is the spirit of this world. Until the coming of gunpowder, the man on horseback – commonly with some sort of armour – was invincible in battle in the open. Wherever the land lay wide and unbroken, and the great lines of trade did not fall, there the horseman was master – or the clerkly man behind the horseman. Such a land was aristocratic and tended to form castes. The craftsman sheltered under a patron, and in guilds in a walled town, and the labourer was a serf. He was ruled over by his knight or by his creditor – in the end it matters little how the gentleman began. But where the land became difficult by reason of mountain or forest, or where water greatly intersected it, the pikeman or closer-fighting swordsman or the bowman could hold his own, and a democratic flavour, a touch of repudiation, was in the air. In such countries as Italy, Greece, the Alps, the Netherlands, and Great Britain, the two forces of the old order, the aristocrat and the common man, were in a state of unstable equilibrium through the whole period of history. A slight change22 in the details of the conflict for existence could tilt the balance. A weapon a little better adapted to one class than the other, or a slight widening of the educational gap, worked out into historically imposing results, to dynastic changes, class revolutions and the passing of empires.
Throughout it was essentially one phase of human organization. When one comes to examine the final result, it is astonishing to remark the small amount of essential change, of positively final and irreparable alteration, in the conditions of the common life. Consider, for example, how entirely in sympathy was the close of the eighteenth century with the epoch of Horace, and how closely equivalent were the various social aspects of the two periods. The literature of Rome was living reading in a sense that has suddenly passed away, it fitted all occasions, it conflicted with no essential facts in life. It was a commonplace of the thought of that time that all things recurred, all things circled back to their former seasons; there was nothing new under the sun. But now almost suddenly the circling has ceased, and we find ourselves breaking away. Correlated with the sudden development of mechanical forces that first began to be socially perceptible in the middle eighteenth century, has been the appearance of great masses of population, having quite novel functions and relations in the social body, and together with this appearance such a suppression, curtailment, and modification of the older classes, as to point to an entire disintegration of that system. The facies of the social fabric has changed, and – as I hope to make clear – is still changing in a direction from which, without a total destruction and rebirth of that fabric, there can never be any return.
The most striking of the new classes to emerge is certainly the shareholding class, the owners of a sort of property new in the world's history.
Before the eighteenth century the only property of serious importance consisted of land and buildings. These were "real" estate. Beyond these things were live-stock, serfs, and the furnishings of real estate, the surface aspect of real estate, so to speak, personal property, ships, weapons, and the Semitic invention of money. All such property had to be actually "held" and administered by the owner, he was immediately in connection with it and responsible for it. He could leave it only precariously to a steward and manager, and to convey the revenue of it to him at a distance was a difficult and costly proceeding. To prevent a constant social disturbance by lapsing and dividing property, and in the absence of any organized agency to receive lapsed property, inheritance and preferably primogeniture were of such manifest advantage that the old social organization always tended in the direction of these institutions. Such usury as was practised relied entirely on the land and the anticipated agricultural produce of the land.
But the usury and the sleeping partnerships of the Joint Stock Company system which took shape in the eighteenth and the earlier half of the nineteenth century opened quite unprecedented uses for money, and created a practically new sort of property and a new proprietor class. The peculiar novelty of this property is easily defined. Given a sufficient sentiment of public honesty, share property is property that can be owned at any distance and that yields its revenue without thought or care on the part of its proprietor; it is, indeed, absolutely irresponsible property, a thing that no old world property ever was. But, in spite of its widely different nature, the laws of inheritance that the social necessities of the old order of things established have been applied to this new species of possession without remark. It is indestructible, imperishable wealth, subject only to the mutations of value that economic changes bring about. Related in its character of absolute irresponsibility to this shareholding class is a kindred class that has grown with the growth of the great towns, the people who live upon ground rents. There is every indication that this element of irresponsible, independent, and wealthy people in the social body, people who feel the urgency of no exertion, the pressure of no specific positive duties, is still on the increase, and may still for a long time increasingly preponderate. It overshadows the responsible owner of real property or of real businesses altogether. And most of the old aristocrats, the old knightly and landholding people, have, so to speak, converted themselves into members of this new class.
It is a class with scarcely any specific characteristics beyond its defining one, of the possession of property and all the potentialities property entails, with a total lack of function with regard to that property. It is not even collected into a distinct mass. It graduates insensibly into every other class, it permeates society as threads and veins of gold permeate quartz. It includes the millionaire snob, the political-minded plutocrat, the wealthy sensualist, open-handed religious fanatics, the "Charitable," the smart, the magnificently dull, the great army of timid creatures who tremble through life on a safe bare sufficiency,23 travellers, hunters, minor poets, sporting enthusiasts, many of the officers in the British Army, and all sorts and conditions of amateurs. In a sense it includes several modern royalties, for the crown in several modern
To these two primary classes the more complicated societies have added others. There is the priest, almost always in the social order of the pre-railway period, an integral part, a functional organ of the social body, and there are the lawyer and the physician. And in the towns – constituting, indeed, the towns – there appear, as an outgrowth of the toiling class, a little emancipated from the gentleman's direct control, the craftsman, the merchant, and the trading sailor, essentially accessory classes, producers of, and dealers in, the accessories of life, and mitigating and clouding only very slightly that broad duality.
Slight, that is, in comparison with nineteenth-century changes.
It included, one remembers, Schopenhauer, but, as he remarked upon occasion, not Hegel.