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Theotocopulos and his Juanita were present at the Conference at Mégève which wound up the second World Council. They both seem to have been employed upon the decoration of the temporary town that was erected for this purpose on those upland meadows. The notebooks, in addition to some very beautiful designs for metal structures, contain sketches of various members of the Council and some brilliant impressions of crowd effects in the main pavilion. There is also a sketch of a painting Theotocopulos afterwards made; it appears in all our picture-books of history: the tall presence of old Antoine Ayala, standing close to the aeroplane in which he departed for his chosen retreat in the Sierra Nevada; he is looking back with an expression of thoughtful distrust at the scene of his resignation. The pilot waits patiently behind him. “Well, well,” he seems to say. “So be it.” The sinking sun is shining in his eyes, so that they peer but do not seem to see.

The drawing of nine of the World Councillors listening intently to the statement of Emil Donadieu, the secretary of the Education Faculty, is almost equally well known.

It was the most gentle of all revolutions. It might have been a thousand years away from the fighting and barricading, the pursuits and shootings and loose murderings, of the older revolutionary changes. The Council suffered not overthrow but apotheosis. Creation asserted itself over formal construction and conservation. For a decade and more the various Controls had been showing a greater and greater disregard of the Central Council; they had been dealing directly with one another, working out their immense cooperations without the intervention — which was more and more inhibition — of the overriding body. It was the Education Faculty of the Control of Health and Behaviour that had at last provoked the gathering. It had in its own authority set aside the prohibitions on naked athleticism which had been imposed by the Council in its “general rules of conduct” thirty years before. The matter was a trifling one, but the attention of the Council was drawn to it; and it was decided to choose the occasion for a definite assertion of the Council’s authority. Was there still a Supreme Government in the world? was the question posed by the veteran ruling body. Probably it seemed to them quite imperative that there should be a supreme overriding body, and the bland exposition of Emil Donadieu which dispelled this assumption must have been an illuminating revelation to them of the march of human ideas since those days of youthful zeal and vigour when they found themselves directing the still militant World-State.

In those days the need for concentrated leadership had prevailed over every other human consideration. It had been necessary to fight and destroy for ever vast systems of loyalties and beliefs that divided, misled and wasted the energies of mankind. It had been necessary to replace a chaos of production and distribution for individual profit by an ordered economic world system. But once this vast change-over was made and its permanence assured by the reconstruction of education on a basis of world history and social science, the task of a militant World-State was at an end. The task of the World Council was at an end.

“But then who is to govern the world?” asked Eric Gunnarsson, the youngest and most ambitious member of the Council.

“No need to govern the world,” said Donadieu. “We have made war impossible; we have liberated ourselves from the great anti-social traditions that set man against man; we have made the servitude of man to man through poverty impossible. The faculties of health, education, and behaviour will sustain the good conduct of the race. The controls of food, housing, transport, clothing, supply, initiative, design, research, can do their own work. There is nothing left for a supreme government to do. Except look up the world it has made and see that it is good. And bless it.”

“Yes,” said Eric Gunnarsson, “but — ”

These words are registered in the phonograph record of the debate. And with these two words Eric Gunnarsson, the ambitious young man who may have dreamt at one time of being President of the World, vanishes from history.

Donadieu went on to a brief history of government in human affairs, how at first man could only think in personifications and had to conceive a tribal God and a tribal King because he could not conceive of organized cooperation in any other way; how Kings remained all too individual and all too little social for anything but the narrowest tribal and national ends, and how therefore they had to be controlled and superseded by councils, assemblies and congresses, which in their turn became unnecessary. These ruling bodies clamped men together through ages of discord until at last the race could be held together in assured permanence by the cement of a universal education.

But the gist of that debate was embodied in the “Declaration of Mégève” with which the Conference concluded its deliberations.

“The World-State now follows all the subordinate states it swallowed up to extinction; the supreme sovereign government, which conquered and absorbed all minor sovereignties, vanishes from human affairs. The long, and often blind and misdirected, effort of our race for peace and security has at length succeeded, thanks to this great Council that now retires. It retires with the applause and gratitude of all mankind. And now in serenity and security we can survey the property it has redeemed from waste, this planet and its possibilities, our own undeveloped possibilities too, and all the fullness of life that lies before us. This is the day, this is the hour of sunrise for united manhood. The Martyrdom of Man is at an end. From pole to pole now there remains no single human being upon the planet without a fair prospect of self-fulfilment, of health, interest, and freedom. There are no slaves any longer; no poor; none doomed by birth to an inferior status; none sentenced to long unhelpful terms of imprisonment; none afflicted in mind or body who are not being helped with all the powers of science and the services of interested and able guardians. The world is all before us to do with as we will, within the measure of our powers and imaginations. The struggle for material existence is over. It has been won. The need for repressions and disciplines has passed. The struggle for truth and that indescribable necessity which is beauty begins now, unhampered by any of the imperatives of the lower struggle. No one now need live less nor be less than his utmost.

“We must respect the race and each other, but that has been made easy for us by our upbringing. We must be loyal to the conventions of money, of open witness, of responsibility for the public peace and health and decency: these are the common obligations of the citizen by which the commonweal is sustained. We must contribute our modicum of work to the satisfaction of the world’s needs. And, for the rest, now WE CAN LIVE. No part of the world, no work in the world, no pleasure, except such pleasure as may injure others, is denied us. Thanks to you, Heroic Council; thanks beyond limit to you.”