As conditions deteriorated, and the movements of charity and state-charity became less and less able to cope with the increasing mass of unemployment and destitution, the new pariah-race became more and more psychologically useful to the hate-needs of the scared, but still powerful, prosperous. The theory was spread that these wretched beings were the result of secret systematic race-pollution by riff-raff immigrants, and that they deserved no consideration whatever. They were therefore allowed only the basest forms of employment and the harshest conditions of work. When unemployment had become a serious social problem, practically the whole pariah stock was workless and destitute. It was of course easily believed that unemployment, far from being due to the decline of capitalism, was due to the worthlessness of the pariahs.
At the time of my visit the working class had become tainted through and through by the pariah stock, and there was a vigorous movement afoot amongst the wealthy and the official classes to institute slavery for pariahs and half-pariahs, so that these might be openly treated as the cattle which in fact they were. In view of the danger of continued race-pollution, some politicians urged wholesale slaughter of the pariahs, or, at the least, universal sterilization. Others pointed out that, as a supply of cheap labour was necessary to society, it would be wiser merely to keep their numbers down by working them to an early death in occupations which those of “pure race” would never accept. This, at any rate, should be done in times of prosperity; but in times of decline, the excess population could be allowed to starve, or might be used up in the physiological laboratories.
The persons who first dared to suggest this policy were scourged by the whips of generous popular indignation. But their policy was in fact adopted; not explicitly but by tacit consent, and in the absence of any more constructive plan.
The first time that I was taken through the poorest quarter of the city I was surprised to see that, though there were large areas of slum property far more squalid than anything in England, there were also many great clean blocks of tenements worthy of Vienna. These were surrounded by gardens, which were crowded with wretched tents and shanties. The grass was worn away, the bushes damaged, the flowers trampled. Everywhere men, women, and children, all filthy and ragged, were idling.
I learned that these noble buildings had been erected before the world-economic-crisis (familiar phrase!) by a millionaire who had made his money in trading an opium-like drug. He presented the buildings to the City Council, and was gathered to heaven by way of the peerage. The more deserving and less unsavoury poor were duly housed; but care was taken to fix the rent high enough to exclude the pariah-race. Then came the crisis. One by one the tenants failed to pay their rent, and were ejected. Within a year the buildings were almost empty.
There followed a very curious sequence of events, and one which, as I was to discover, was characteristic of this strange world. Respectable public opinion, though vindictive toward the unemployed, was passionately tender toward the sick. In falling ill, a man acquired a special sanctity, and exercised a claim over all healthy persons. Thus no sooner did any of the wretched campers succumb to a serious disease than he was carried off to be cared for by all the resources of medical science. The desperate paupers soon discovered how things stood, and did all in their power to fall sick. So successful were they, that the hospitals were soon filled. The empty tenements were therefore hastily fitted out to receive the increasing flood of patients.
Observing these and other farcical events, I was reminded of my own race. But though the Other Men were in many ways so like us, I suspected increasingly that some factor still hidden from me doomed them to a frustration which my own nobler species need never fear. Psychological mechanisms which in our case are tempered with common sense or moral sense stood out in this world in flagrant excess. Yet it was not true that Other Man was less intelligent or less moral than man of my own species. In abstract thought and practical invention he was at least our equal. Many of his most recent advances in physics and astronomy had passed beyond our present attainment. I noticed, however, that psychology was even more chaotic than with us, and that social thought was strangely perverted.
In radio and television, for instance, the Other Men were technically far ahead of us, but the use to which they put their astounding inventions was disastrous. In civilized countries everyone but the pariahs carried a pocket receiving set. As the Other Men had no music, this may seem odd; but since they lacked newspapers, radio was the only means by which the man in the street could learn the lottery and sporting results which were his staple mental diet. The place of music, moreover, was taken by taste- and smell-themes, which were translated into patterns of ethereal undulation, transmitted by all the great national stations, and restored to their original form in the pocket receivers and taste-batteries of the population. These instruments afforded intricate stimuli to the taste organs and scent organs of the hand. Such was the power of this kind of entertainment that both men and women were nearly always seen with one hand in a pocket. A special wave length had been allotted to the soothing of infants.
A sexual receiving set had been put upon the market, and programs were broadcast for it in many countries; but not in all. This extraordinary invention was a combination of radio-touch, -taste, -odour, and -sound. It worked not through the sense organs, but direct stimulation of the appropriate brain-centres. The recipient wore a specially constructed skullcap, which transmitted to him from a remote studio the embraces of some delectable and responsive woman, as they were then actually being experienced by a male “love-broadcaster” or as electromagnetically recorded on a steel tape on some earlier occasion.
Controversies had arisen about the morality of sexual broadcasting. Some countries permitted programs for males but not for females, wishing to preserve the innocence of the purer sex. Elsewhere the clerics had succeeded in crushing the whole project on the score that radio-sex, even for men alone, would be a diabolical substitute for a certain much desired and jealously guarded religious experience, called the immaculate union, of which I shall tell in the sequel. Well did the priests know that their power depended largely on their ability to induce this luscious ecstasy in their flock by means of ritual and other psychological techniques.
Militarists also were strongly opposed to the new invention; for in the cheap and efficient production of illusory sexual embraces they saw a danger even more serious than contraception. The supply of cannon-fodder would decline.
Since in all the more respectable countries broadcasting had been put under the control of retired soldiers or good churchmen, the new device was at first adopted only in the more commercial and the more disreputable states. From their broadcasting stations the embraces of popular “radio love-stars” and even of impecunious aristocrats were broadcast along with advertisements of patent medicines, taste-proof gloves, lottery results, savours, and degustatants.
The principle of radio-brain-stimulation was soon developed much further. Programs of all the most luscious or piquant experiences were broadcast in all countries, and could be picked up by simple receivers that were within the means of all save the pariahs. Thus even the labourer and the factory hand could have the pleasures of a banquet without expense and subsequent repletion, the delights of proficient dancing without the trouble of learning the art, the thrills of motor-racing without danger. In an ice-bound northern home he could bask on tropical beaches, and in the tropics indulge in winter sports. Governments soon discovered that the new invention gave them a cheap and effective kind of power over their subjects. Slum-conditions could be tolerated if there was an unfailing supply of illusory luxury. Reforms distasteful to the authorities could be shelved if they could be represented as inimical to the national radio-system. Strikes and riots could often be broken by the mere threat to close down the broadcasting studios, or alternatively by flooding the ether at a critical moment with some saccharine novelty.
The fact that the political Left Wing opposed the further development of
radio amusements made Governments and the propertied classes the more ready to accept it. The Communists, for the dialectic of history on this curiously earth-like planet had produced a party deserving that name, strongly condemned the scheme. In their view it was pure Capitalist dope, calculated to prevent the otherwise inevitable dictatorship of the proletariat.
The increasing opposition of the Communists made it possible to buy off the opposition of their natural enemies, the priests and soldiers. It was arranged that religious services should in future occupy a larger proportion of broadcasting time, and that a tithe of all licensing fees should be allocated to the churches. The offer to broadcast the immaculate union, however, was rejected by the clerics. As an additional concession it was agreed that all married members of the staffs of Broadcasting Authorities must, on pain of dismissal, prove that they had never spent a night away from their wives (or husbands). It was also agreed to weed out all those B.A. employees who were suspected of sympathy with such disreputable ideals as pacifism and freedom of expression. The soldiers were further appeased by a state-subsidy for maternity, a tax on bachelors, and regular broadcasting of military propaganda.
During my last years on the Other Earth a system was invented by which a man could retire to bed for life and spend all his time receiving radio programs. His nourishment and all his bodily functions were attended to by doctors and nurses attached to the Broadcasting Authority. In place of exercise he received periodic massage. Participation in the scheme was at first an expensive luxury, but its inventors hoped to make it at no distant date available to all. It was even expected that in time medical and menial attendants would cease to be necessary. A vast system of automatic food-production, and distribution of liquid pabulum by means of pipes leading to the mouths of the recumbent subjects, would be complemented by an intricate sewage system. Electric massage could be applied at will by pressing a button. Medical supervision would be displaced by an automatic endocrine-compensation system. This would enable the condition of the patient’s blood to regulate itself automatically by tapping from the communal drug-pipes whatever chemicals were needed for correct physiological balance.
Even in the case of broadcasting itself the human element would no longer be needed, for all possible experiences would have been already recorded from the most exquisite living examples. These would be continuously broadcast in a great number of alternative programs.
A few technicians and organizers might still be needed to superintend the system; but, properly distributed, their work would entail for each member of the World Broadcasting Authority’s staff no more than a few hours of interesting activity each week.
Children, if future generations were required, would be produced ectogenetically. The World Director of Broadcasting would be requested to submit psychological and physiological specifications of the ideal “listening breed.” Infants produced in accordance with this pattern would then be educated by special radio programs to prepare them for adult radio life. They would never leave their cots, save to pass by stages to the full-sized beds of maturity. At the latter end of life, if medical science did not succeed in circumventing senility and death, the individual would at least be able to secure a painless end by pressing an appropriate button.
Enthusiasm for this astounding project spread rapidly in all civilized countries, but certain forces of reaction were bitterly opposed to it. The old-fashioned religious people and the militant nationalists both affirmed that it was man’s glory to be active. The religious held that only in self-discipline, mortification of the flesh, and constant prayer, could the soul be fitted for eternal life. The nationalists of each country declared that their own people had been given a sacred trust to rule the baser kinds, and that in any case only the martial virtues could ensure the spirit’s admittance to Valhalla.
Many of the great economic masters, though they had originally favoured radio-bliss in moderation as an opiate for the discontented workers, now turned against it. Their craving was for power; and for power they needed slaves whose labour they could command for their great industrial ventures. They therefore devised an instrument which was at once an opiate and a spur. By every method of propaganda they sought to rouse the passions of nationalism and racial hatred. They created, in fact, the “Other Fascism,” complete with lies, with mystical cult of race and state, with scorn of reason, with praise of brutal mastery, with appeal at once to the vilest and to the generous motives of the deluded young.
Opposed to all these critics of radio-bliss, and equally opposed to radio-bliss itself, there was in each country a small and bewildered party which asserted that the true goal of human activity was the creation of a world-wide community of awakened and intelligently creative persons, related by mutual insight and respect, and by the common task of fulfilling the potentiality of the human spirit on earth.
Much of their doctrine was a re-statement of the teachings of religious seers of a fine long past, but it had also been deeply influenced by contemporary science. This party, however, was misunderstood by the scientists, cursed by the clerics, ridiculed by the militarists, and ignored by the advocates of radio-bliss.
Now at this time economic confusion had been driving the great commercial empires of the Other Earth into more and more desperate competition for markets. These economic rivalries had combined with ancient tribal passions of fear and hate and pride to bring about an interminable series of war scares each of which threatened universal Armageddon.
In this situation the radio-enthusiasts pointed out that, if their policy were accepted, war would never occur, and on the other hand that, if a world-war broke out, their policy would be indefinitely postponed. They contrived a worldwide peace movement; and such was the passion for radio-bliss that the demand for peace swept all countries. An International Broadcasting Authority was at last founded, to propagate the radio gospel, compose the differences between the empires, and eventually to take over the sovereignty of the world.
Meanwhile the earnestly “religious” and the sincere militarists, rightly dismayed at the baseness of the motives behind the new internationalism, but in their own manner equally wrong-headed, determined to save the Other Men in spite of themselves by goading the peoples into war. All the forces of propaganda and financial corruption were heroically wielded to foment the passions of nationalism. Even so, the greed for radio-bliss was by now so general and so passionate, that the war party would never have succeeded had it not been for the wealth of the great armorers, and their experience in fomenting strife.
Trouble was successfully created between one of the older commercial empires and a certain state which had only recently adopted mechanical civilization, but was already a Great Power, and a Power in desperate need of markets. Radio, which formerly had been the main force making for cosmopolitanism, became suddenly in each country the main stimulus to nationalism. Morning, noon and night, every civilized people was assured that enemies, whose flavour was of course subhuman and foul, were plotting its destruction. Armament scares, spy stories, accounts of the barbarous and sadistic behaviour of neighbouring peoples, created in every country such uncritical suspicion and hate that war became inevitable. A dispute arose over the control of a frontier province. During those critical days Bvalltu and I happened to be in a large provincial town. I shall never forget how the populace plunged into almost maniacal hate.
All thought of human brotherhood, and even of personal safety, was swept away by a savage blood-lust. Panic-stricken governments began projecting long-range rocket bombs at their dangerous neighbours. Within a few weeks several of the capitals of the Other Earth had been destroyed from the air. Each people now began straining every nerve to do more hurt than it received.
Of the horrors of this war, of the destruction of city after city, of the panic-stricken, starving hosts that swarmed into the open country, looting and killing, of the starvation and disease, of the disintegration of the social services, of the emergence of ruthless military dictatorshi
ps, of the steady or catastrophic decay of culture and of all decency and gentleness in personal relations, of this there is no need to speak in detail.
Instead, I shall try to account for the finality of the disaster which overtook the Other Men. My own human kind, in similar circumstances, would never, surely, have allowed itself to be so completely overwhelmed. No doubt, we ourselves are faced with the possibility of a scarcely less destructive war; but, whatever the agony that awaits us, we shall almost certainly recover. Foolish we may be, but we always manage to avoid falling into the abyss of downright madness. At the last moment sanity falteringly reasserts itself. Not so with the Other Men.
3. PROSPECTS OF THE RACE
The longer I stayed on the Other Earth, the more I suspected that there must be some important underlying difference between this human race and my own. In some sense the difference was obviously one of balance. Homo Sapiens was on the whole better integrated, more gifted with common sense, less apt to fall into extravagance through mental dissociation.
Perhaps the most striking example of the extravagance of the Other Men was the part played by religion in their more advanced societies. Religion was a much greater power than on my own planet; and the religious teachings of the prophets of old were able to kindle even my alien and sluggish heart with fervour. Yet religion, as it occurred around me in contemporary society, was far from edifying.