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 healthy adult in the Utopian State who will observe its prescribed austere rule of living, that much of the responsible work of the State is reserved for it, and I am inclined now at the first onset of realisation to regard it as far more significant than it really is in the Utopian scheme, as being, indeed, in itself and completely the Utopian scheme. My predominant curiosity concerns the organisation of this order. As it has developed in my mind, it has reminded me more and more closely of that strange class of guardians which constitutes the essential substance of Plato's Republic, and it is with an implicit reference to Plato's profound intuitions that I and my double discuss this question.

To clarify our comparison he tells me something of the history of Utopia, and incidentally it becomes necessary to make a correction in the assumptions upon which I have based my enterprise. We are assuming a world identical in every respect with the real planet Earth, except for the profoundest differences in the mental content of life. This implies a different literature, a different philosophy, and a different history, and so soon as I come to talk to him I find that though it remains unavoidable that we should assume the correspondence of the two populations, man for man—unless we would face unthinkable complications—we must assume also that a great succession of persons of extraordinary character and mental gifts who on earth died in childhood or at birth, or who never learned to read, or who lived and died amidst savage or brutalising surroundings that gave their gifts no scope, did in Utopia encounter