The Darkest Hours - 18 Chilling Dystopias in One Edition. Samuel Butler
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his other powers. It is one of the mysteries of the ways of Providence. The discipline of labour is necessary for the development of the soul, but the devil has sought to seduce mankind by teaching him how to produce more than is good for him, in the hope that he will become corrupted by luxury. In other countries that corruption has already taken place. The strenuous life is the only life consistent with moral health. Under the Divine guidance our ruling classes—I am old-fashioned enough to use that expression, for in the eyes of God there are no First or Second Classes—have preserved the sense of duty; they are a discipline unto themselves. God’s blessings have been multiplied unto them, and they have not forgotten the Divine injunctions. We cannot expect that the masses of mankind can discipline themselves, and for them the only safety lies in well-regulated and well-directed labour. There can be no greater curse for a people than idleness and luxury. Fortunately, we have been able to preserve them from the evil effects of superabundant wealth.”
“I have sometimes wondered,” I said, “whether the requirements of the State in regard to what is called National Defence were so great as to account for the surplus product.”
“Undoubtedly the demands of the army are very considerable,” replied Sauer. “You must remember that we have to protect ourselves against the whole world, so to speak.”
“But no estimate has been made, I suppose, of what is required for such things?” I said.
“That is a matter of high policy,” replied Sauer. “It would be impossible to estimate for it as a separate item in National expenditure. There again you betray your Lunilandish conceptions of National finance. No doubt they keep up this practice still in Luniland, but such a notion belongs to a bygone age. The State must be able to mobilise all its resources; that is the only logical policy, if you mean to conduct the affairs of the nation successfully, not only in time of war but in time of peace. Your asking how much National wealth is devoted to Defence is like asking a man how much of his dinner is devoted to sustaining his religion.”
“But is it not important to be able to form some approximate idea, from the economic point of view?” I said. “For, in one sense, it represents so much waste.”
“So much waste?” exclaimed Professor Slimey indignantly; “to what nobler purpose could the energies of the people be directed than to the defence of their Emperor, their God and their Fatherland?”
“I did not mean that it might not be necessary,” I replied, “but it is like a man who has to build a dyke against floods. It may be necessary, but if he could be sure that the floods would not come, he could devote his energies to something more profitable.”
Professor Slimey shook his head solemnly. “No, no,” he said, “that is another of the fallacies current among foreign peoples. We should sink to their level if our people had not ever before them the duty of serving God by upholding the power of Meccania, his chosen nation. Indeed, I often think what a dispensation of Providence it is that it involves so much labour. Imagine the state of the common people if they could maintain themselves by the aid of a few hours’ work a day!”
“Would there not be so much more scope for the spread of your Culture?” I said. “In fact, I had been given to understand that your Culture had reached such a high level that you could easily dispense with the discipline of long hours of labour.”
“Our Culture,” he replied, speaking with authority, “is not an individual culture at all. It must be understood as a unity. It includes this very discipline of which you seem to think so lightly. It includes the discipline of all classes. The monks of the Middle Ages knew that idleness would undermine even their ideal of life, for they knew that life is a discipline. Our National Culture is the nearest approach to the Christian ideal that any nation has ever put into practice.”
“I cannot, of course, speak with confidence upon such a question,” I replied, “but I thought the Christian ideal was the development of the individual soul, whereas the Meccanian ideal—I speak under correction—implies the elimination of the individual soul: everything must be sacrificed to the realisation of the glory of the Super-State.”
“The Super-State,” answered Slimey, “is itself the Great Soul of Meccania; it includes all the individual souls. What you call the sacrifice of the individual soul is no real sacrifice; it is merely a losing oneself to find oneself in the larger soul of Meccania. And just as the individual soul may inflict suffering on itself for the sake of higher self-realisation, so the Super-Soul of Meccania may inflict suffering on the individual souls within itself for the sake of the higher self-realisation. The soul of Meccania is as wonderful in the spiritual world as the material manifestation of Meccania is in the material world.”
“I am sure you are right,” I said, “although it never struck me in that light before. The soul of Meccania is the most wonderful phenomenon in the history of the world.”
“No,” replied Professor Slimey, with his solemn air, “it is not phenomenon: it is the thing in itself.” Here he paused to drink a liqueur. Then he went on, “It is purely spiritual. It has existed from eternity and has become clothed and manifest through the outward and inward development of the Super-State. You foreigners see only the outward forms, which are merely symbols. It is the Super-Soul of Meccania that is destined to absorb the world of spirit, as the Super-State is destined to conquer the material world.”
Professor Sikofantis-Sauer gazed with his fishy eyes, as if he had heard all this before. “Some day,” I said, “I should like to hear more of the Super-Soul, but while I have the privilege of talking to both of you I should like to learn some things which probably only a Professor of Economics can tell me. You, as Meccanians, will pardon me, I know, for seeking to acquire knowledge.” They nodded assent. “I know something of the economic ideas of other nations in Europe,” I said, “but your conditions are so different that I am quite at sea with regard to the economic doctrines of Meccania. What Economic Laws are there within the Super-State?”
“A very profound question,” answered Sauer, “and yet the answer is simple. What you have studied in other countries is merely the economics of free exchange, as carried on among peoples of a low culture. Our Economics have hardly anything in common. Some of the laws of large-scale production are similar, but beyond that, our science rests upon other principles. Our science is based upon Meccanian Ethics. The laws of demand have quite a different meaning with us. The State determines the whole character and volume of demand, and entirely upon ethical grounds.”
“And distribution too, I suppose?”
“Naturally. That is implied in the regulation of demand. The State determines what each class may spend, and in so doing determines both demand and distribution.”
“But I was under the impression that the well-to-do—the Third and higher classes generally—had much more latitude than the lower classes in these respects,” I said.
“Quite so. That again is part of our national ethical system. Just as our Economics are National Economics, so our Ethics are National Ethics. The higher functions discharged by the higher classes demand a higher degree and quality of consumption. You will find some most interesting researches upon this subject in the reports of the Sociological Department. Dr. Greasey’s monograph on the Sociological Function of the Third Class is also a masterpiece in its way.”
“And the Second Class?” I said. “They will require still more latitude?”
“The Second Class, like the First,” replied Sauer, “stands outside and above the purely Economic aspect of Society. Their function is to determine what the National-Social Structure shall be. Our business as economists is to provide ways and means. No doubt they are unconsciously guided, or shall I say inspired, by the workings of the Meccanian spirit, of which they are the highest depositaries; and all the organs of the State are at their service, to give effect to their interpretation of the will of the Super-State.”
“You do not find any tendency on their part, I suppose, to make large demands for themselves in the shape of what we non-Meccanians persist in calling ‘wealth’?” I said.
“Such