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And now again the shorthand notes are troubled, disturbed and almost unreadable, and the resistances of Raven rise up and mingle with the proper text.

It was the age-long issue between faith in compulsion and faith in the goodwill of the natural man that had invaded the record. It affects me as I transcribe now; I do not see how it can fail to affect any contemporary writer or reader. I get again that flavour, that slight but perceptible flavour of — what can I call it but INHUMANITY? — in the historian’s contribution. These men whom we anticipate here are different in their fundamental ideas. This short transition of a hundred and seventy years is marked by a subtle change in the human heart. I wonder if the same kind of difference might not arise if we could bring a good contemporary mind of the early eighteenth century into untempered contact with our thoughts to-day. Would not such a mind find us nowadays rather hard and sceptical about things respected, rather harshly frank about things biological, rather misshapen in our sentimentalities?

It is an old joke to revive such literary characters as Dr. Johnson or Addison and make them discuss contemporary things, but generally the fun goes no further than clothing modern reactions in old-fashioned phrases and costume. But in the light of my own response to the harshly lucid, cold, and faintly contemptuous criticism of our present resistances by the writer or writers of this 2106 document I find myself reviewing these old juxtapositions. I see that if we could indeed revive Johnson he would not only strike us as an ill-mannered, offensive, inadaptable and tiresome old gentleman who smelt unpleasantly and behaved worse, whose comments on life and events would be wide of the mark and discoloured with the echoes of antiquated controversies, but we should find that his contact with us would be pervaded by an incurable distress at our pace, at our strangely different values, our inhuman humanitarianism, as it would have seemed to him, and our cruel rationality. He who had sat so sturdily against his background of accepted and acceptable institutions, customs, and interpretations would find that background vanished and himself like a poor martyr in the arena with eyes upon him from every direction. Of course he would be hustled off to meet Mr. G. K. Chesterton, and that might prove the most painful of all his encounters. For Mr. Chesterton, who is posed so often as an avatar of the old doctor belongs to his own time quite as much as the most futuristic of us all.

I am a hostile critic of present conditions and a revolutionary in essence; nevertheless, I can get on with the people about me because, even though my song is a song of revolt, it is in the same key and tempo as theirs; but I perceive that if I were transferred to this infinitely happier and more spacious world the history of Raven’s reveals I should be continually and irreparably, in small things and great things alike, discordant. I should find nobody to get the point of my intelligent observations; I should laugh incomprehensively, fail to see the jokes that pleased these larger, more vigorous people, and the business of life would hurry past me. All sorts of things I had hoped for and forecast might be there — but in some essential way different and alien to me.

It is one of the things that Raven’s notes have taught me that a human mind, an adult human mind anyhow, is much less easily transplanted to a new time and climate than I had been wont to assume. To me, the story of Arden Essenden’s bold leadership, his acute self-consciousness, and his uncontrolled love for Elizabeth Horthy seem matter for such another story, let us say, as Meredith’s Tragic Comedians; but the historian of the year 2106 finds him and her only material from which to dissect out the treacherous egotism of passion. Something in me rebels against that, just as it rebels against the assumption that the World War was a process of sheer waste, its heroisms and sacrifices blind blundering, and its significance out of all proportion less than the social and economic dislocations that caused it.

And now that I come to these disconnected records of the harshly rational schooling of human motives under the Air Dictatorship, records that even Raven found no zest in copying, my distaste is as ineradicable as it is unreasonable. I feel that, but for “the accidents of space and time”, I should have been one of the actively protesting spirits who squirmed in the pitilessly benevolent grip of the Air Dictatorship. But whether it suits my temperament or not, this story, as it came through Raven to me, has to be told.

The men who made the great revolution and unified the world between 1965 and 1978 were men of practically the same mental assumptions as our own. They were in direct mental and moral continuity with our contemporaries. While the reader turns the page, if there is any truth in this history, De Windt, still absolutely unknown, must be working either in Berlin or London upon that Theory of the Nucleated Modern State which was the decisive plan of that final consolidation, publishers must already have read and rejected the preliminary scheme of his great work, and in a year or so from now some Mrs. Essenden will be choosing the name of Arden for her boy. It is as close to us as that. The men of the first World Council, therefore, saw both sides of the business and wavered in feeling between our tradition and the new order they were creating. But the subsequent generation which constituted the Air Dictatorship had been shaped from the beginning in the aggressive bright new schools of the Modern State nuclei, they had fed on a new literature, they looked out upon fresh horizons, and their ideology had been determined more than anything else by the social psychologists and “new lawyers” of the American school. They were starkly constructive. Nuance to them was obscurity and compromise weakness.

It is plain that so far as the future was concerned the first World Council with its rivalries and politics was far less effective than the unobtrusive Educational Control which worked under it during its régime and gradually drew together police, hygiene, schooling, and literature into one powerful nexus of direction. While the World Council was fighting for and directing and carrying on the unified World-State, the Educational Control was remoulding mankind. With the opening years of the twenty-first century (C.E.) the erstwhile leading figures of the revolution fall back into secondary places or vanish from the limelight altogether, and a simpler-minded, more determined group of rules comes to the front.

[I resume my transcription here.]

“The world is various enough without artificial variety,” was a leading maxim of the Educational Control which created the men of the Air Dictatorship; and a variant of this maxim was: “It does not increase the interest of the human assembly to suffer avoidable mental cripples and defectives.” So this body of teachers set themselves to guard new lives, beginning even with prenatal circumstances, from what they esteemed to be physical and mental distortion. There was no shadow of doubt upon this score for the Educational Control. Every possible human being had to be brought into the new communion. Everyone was to be exposed to the contagion of modernity. Every year now increased the power of the Modern State Fellowship; by 2000 it numbered five million; by 2010 thirteen. Every increase enabled the Educational Control to thrust its enquiring and compelling fingers more and more intimately into the recesses of human life. It had more men and women made to its pattern and a greater force of teachers and inspectors it could trust.

There can be no denying the excellence of the immediate physical results. Historical Scenes in a Hundred Volumes witnesses from 1990 onward, not only to the resumption of the advance in the technique of picture-making and the abundance of pictures, but to the restoration of physical welfare. As the student turns over the pages he sees man straighten himself again, grow physically, become more alert. The slouching foot-dragging men and women, the aimless faces, the fattish and lumpish figures of improperly nourished people, the wretched clothing and ignoble makeshift gear of the Second Decline and Fall, disappear; after 1990 clothing is fresh and simple, and after 2010 it begins to be austerely beautiful.

And this being achieved very largely through what the liberal thought of the nineteenth century would certainly have called “persecution”. It is plain that the earlier World Council was all too disposed to leave great areas of the planet that did not “give trouble” alone. The new World Council, which is known also as the Air Dictatorship, would have none of that. There began a systematic attack upon the “lapsed regions”, as they were called from the year 2006 onward. The government set itself in that year to “tidy up” the still half-barbaric peasant populations of Hayti, Ireland, West and Central Africa, South Italy, American Georgia and its associated states, Georgia in the Caucasus, Eastern Bengal, regions where traditional superstitions, secret societies, magic cults or sacrificial practices showed an obstinate persistence. There was a definite hunt for medicine men, sorcerers, priests, religious teachers, and organizers of sedition; they would be fined or exiled, and parents and others would be fined for “impeding” the education of their children at the cosmopolitan schools.

Many critics of the Air Dictatorship are of opinion that this was a needless pursuit of dying customs and beliefs that might well have been left to fade out into mere fantasies and affectations. But the new generation of rulers took life too seriously for that. It is an issue that can never be settled, since we can only know what actually occurred.

The old Catholic Church, it seems, was still in existence in these days, the last surviving Christian organization, but it was greatly impoverished, and it had suffered severely from schisms, evidently the result of imperfect communications throughout the dark decades. There was a Pope in Dublin and another in Rome and a coloured Pope in Pernambuco. From the legal point of view the Irish Pope was the most legitimate successor of St. Peter. He had been duly elected by the Conclave, but the Fascist organization objected that he was not of Italian origin, his original surname being O’Dowd and his Italian accent imperfect, and the cardinals were intimidated into a new election. Some feud between rival gang organizations in America seems to have been involved in this split, but the details are obscure and need not occupy the student’s time here. There was in consequence a division of the American Catholic world between the Dublin and the Roman communion, and this led to a murderous series of feuds, riots, and small local wars. “Down with the Wop Pope!” said the Irish. One is reminded of that earlier splitting of the Church through the rivalry of the French monarchy and the Central European imperial system that set up a rival Pope in Avignon.

Ireland was the last stronghold of Christianity. The Catholic religion had been compulsory in South Ireland from 1944 until 1980, and the Erse language, although that was largely corrupted by unavoidable English words and locutions, had also been made obligatory. Overt Birth Control knowledge had been successfully banned, though this produced no effect in the decline in population, and the Modern State nuclei had been boycotted more effectually there than in any other part of the world. The Dictatorship found itself fighting one of its most difficult battles for power with this tenacious people. The Irish came out in revolt all over the world. In Ireland after the maculated fever the population never rose above two millions, but there was a widespread Irish tradition throughout the English-speaking world. Some of the more brilliant and formidable antagonists of this schooling and drilling of our race that was going on, Paidrick Lynd, Arthur Fitzgerald, and Bernard O’Dwyer for example, came from Ireland. Oddly enough none of these three was a Catholic, and Fitzgerald at any rate had suffered a term of imprisonment for blasphemy, but the spirit of opposition was either innate in them or it had become ingrained in their natures.

Let the student note the open alternative at the end of the preceding paragraph. It raises a question that remains unsettled to this day. It is the clue to our contemporary moral problem. The Air Dictatorship, with what was still a very under-developed science of social psychology at its disposal, had come upon one of the obscurest and most debatable of educational problems, the variability of mental resistance to direction and the limits set by nature to the ideal of an acquiescent co-operative world. De Windt, preoccupied by his gigantic schemes for world organization, had treated the “spirit of opposition” as purely evil, as a vice to be guarded against, as a trouble in the machinery that was to be minimized as completely as possible. The Air Dictatorship was carrying out and did carry out its world settlements on those assumptions. One may well believe that the world could have been unified into one enduring Pax Mundi in no other way. And yet they were faulty assumptions, and in the end they had to be abandoned for subtler and better conceptions of social interaction.

As every practising teacher understands, resistance is a necessary factor in teaching. Soft non-resistant material takes an imprint very readily only to lose it again very quickly. Easy pupils make teaching slipshod. The difficulty but also the soundness of teaching increases with the amount of reaction in the learner. And also resistance involves a certain element of collaboration; the thing learnt becomes a resultant, incorporating elements introduced in the struggle. It is easier to carve cheese than a good piece of wood; every piece of wood has a bias, it has to be dealt with on its own terms, it has to be managed and humoured, but in the end there is no comparison in quality and interest between carved cheese and wood-carving. These are the commonplaces of our educationists. But the defence of the work of the Educational Control is that its repressive measures were aimed not at intrinsic but at artificial resistances left over from the pre-revolutionary age.

In the old world of the early twentieth century there was a vast amount of crude generalization about what were called “racial” characteristics. There were generalizations about arbitrarily chosen agglomerations of mixed population — the Spanish for example, or “the West”, “Russia”, or the Jews; such generalizations were always unjust and inaccurate and often extremely mischievous. Nowadays we do not write of races any more, but we recognize groups of characteristics, evidently transmitted en bloc as a rule by associated genes, and anthropologists are steadily developing a scientific classification of human types. In few aspects do human beings vary more widely than in their recalcitrance. It is not a simple case that some people are more resistant and some less. There is a wide variation in the life cycle in this respect. Recalcitrance varies with age and sex. It varies with diet. Some types are obdurate as children but afterwards become more reasonable. Some reach a maximum of insubordination in adolescence. Generally speaking, passive resistance, unteachableness and obstinacy, but not insurrectionary energy, increase rapidly with age. And in certain populations, of which the Irish was one, there was a powerful access of resistance after adolescence in the male. It rose to the level of absolute refractoriness.

Now the apologists for the “persecutions” of the Air Dictatorship maintain that its missionary teachers were already quite prepared with the sympathy and finesse needed to teach every type of human being they would encounter in the world. So long as resistance was personal between teacher and learner they welcomed it. At least they said they welcomed it. But when it came to the systematic organization of young people who would otherwise have had indifferent minds, so as to present a mass resistance and subversive opposition to the world order, the Educational Control, it is argued, was justified in hindering and suppressing books, meetings, teachings, agitations. It had the whip hand, and it would have been a sin not to have made use of that advantage. “We do not suppress individuality; we do not destroy freedom; we destroy obsessions and remove temptations. The world is still full of misleading doctrines, dangerous imitations and treacherous suggestions, and it is the duty of government to erase these”; so ran the uncompromising memorandum issued by the Educational Council in 2017.

“We have to get a common vision of existence, a common idea of right and wrong, established throughout the whole population of the world, and SPEEDILY,” this memorandum declares. “Natural instinct is no help in a labyrinth of artificialities. It has to be supplemented by either training or discipline. The better we train, the less need for oppression; the more thoroughly we crush out false presentations and agitations, the more freely, as well as safely, men can live. Things are rushing back headlong to prosperity, and we cannot face abundance and leisure with the present morale of the race. It has to be stiffened up; it has to be drilled to keep ranks.”

In 1955 humanity was suffering throughout the globe from disorder, famine and pestilence; its numbers were declining, and it might well have been supposed that it was driving towards extinction. The change of fortune was swift beyond precedent. As early as 2017 we have this clear intimation that its guides and rulers were contemplating the advance of plenty and an excess of leisure with terror.