Now the simple laws of custom, the homely4 methods of identification that served in the little communities of the past when everyone knew everyone, fail in the face of this liquefaction. If the modern Utopia is indeed to be a world of responsible citizens, it must have devised some scheme by which every person in the world can be promptly5 and certainly recognised, and by which anyone missing can be traced and found.
This is by no means an impossible demand. The total population of the world is, on the most generous estimate, not more than 1,500,000,000, and the effectual indexing of this number of people, the record of their movement hither and thither6, the entry of various material facts, such as marriage, parentage, criminal convictions and the like, the entry of the new-born and the elimination7 of the dead, colossal8 task though it would be, is still not so great as to be immeasurably beyond comparison with the work of the post-offices in the world of to-day, or the cataloguing of such libraries as that of the British Museum, or such collections as that of the insects in Cromwell Road. Such an index could be housed quite comfortably on one side of Northumberland Avenue, for example. It is only a reasonable tribute to the distinctive9 lucidity10 of the French mind to suppose the central index housed in a vast series of buildings at or near Paris. The index would be classified primarily by some unchanging physical characteristic, such as we are told the thumb-mark and finger-mark afford, and to these would be added any other physical traits that were of material value. The classification of thumb-marks and of inalterable physical characteristics goes on steadily11, and there is every reason for assuming it possible that each human being could be given a distinct formula, a number or “scientific name,” under which he or she could be docketed. [Footnote: It is quite possible that the actual thumb-mark may play only a small part in the work of identification, but it is an obvious convenience to our thread of story to assume that it is the one sufficient feature.] About the buildings in which this great main index would be gathered, would be a system of other indices with cross references to the main one, arranged under names, under professional qualifications, under diseases, crimes and the like.
These index cards might conceivably be transparent12 and so contrived13 as to give a photographic copy promptly whenever it was needed, and they could have an attachment14 into which would slip a ticket bearing the name of the locality in which the individual was last reported. A little army of attendants would be at work upon this index day and night. From sub-stations constantly engaged in checking back thumb-marks and numbers, an incessant15 stream of information would come, of births, of deaths, of arrivals at inns, of applications to post-offices for letters, of tickets taken for long journeys, of criminal convictions, marriages, applications for public doles16 and the like. A filter of offices would sort the stream, and all day and all night for ever a swarm17 of clerks would go to and fro correcting this central register, and photographing copies of its entries for transmission to the subordinate local stations, in response to their inquiries18. So the inventory19 of the State would watch its every man and the wide world write its history as the fabric20 of its destiny flowed on. At last, when the citizen died, would come the last entry of all, his age and the cause of his death and the date and place of his cremation21, and his card would be taken out and passed on to the universal pedigree, to a place of greater quiet, to the ever-growing galleries of the records of the dead.
Such a record is inevitable22 if a Modern Utopia is to be achieved.
Yet at this, too, our blond-haired friend would no doubt rebel. One of the many things to which some will make claim as a right, is that of going unrecognised and secret whither one will. But that, so far as one’s fellow wayfarers23 were concerned, would still be possible. Only the State would share the secret of one’s little concealment24. To the eighteenth-century Liberal, to the old-fashioned nineteenth-century Liberal, that is to say to all professed25 Liberals, brought up to be against the Government on principle, this organised clairvoyance26 will be the most hateful of dreams. Perhaps, too, the Individualist would see it in that light. But these are only the mental habits acquired in an evil time. The old Liberalism assumed bad government, the more powerful the government the worse it was, just as it assumed the natural righteousness of the free individual. Darkness and secrecy27 were, indeed, the natural refuges of liberty when every government had in it the near possibility of tyranny, and the Englishman or American looked at the papers of a Russian or a German as one might look at the chains of a slave. You imagine that father of the old Liberalism, Rousseau, slinking off from his offspring at the door of the Foundling Hospital, and you can understand what a crime against natural virtue28 this quiet eye of the State would have seemed to him. But suppose we do not assume that government is necessarily bad, and the individual necessarily good — and the hypothesis upon which we are working practically abolishes either alternative — then we alter the case altogether. The government of a modern Utopia will be no perfection of intentions ignorantly ruling the world. . . . [Footnote: In the typical modern State of our own world, with its population of many millions, and its extreme facility of movement, undistinguished men who adopt an alias29 can make themselves untraceable with the utmost ease. The temptation of the opportunities thus offered has developed a new type of criminality, the Deeming or Crossman type, base men who subsist30 and feed their heavy imaginations in the wooing, betrayal, ill-treatment, and sometimes even the murder of undistinguished women. This is a large, a growing, and, what is gravest, a prolific31 class, fostered by the practical anonymity32 of the common man. It is only the murderers who attract much public attention, but the supply of low-class prostitutes is also largely due to these free adventures of the base. It is one of the bye products of State Liberalism, and at present it is very probably drawing ahead in the race against the development of police organisation1.]
Such is the eye of the State that is now slowly beginning to apprehend33 our existence as two queer and inexplicable34 parties disturbing the fine order of its field of vision, the eye that will presently be focussing itself upon us with a growing astonishment35 and interrogation. “Who in the name of Galton and Bertillon,” one fancies Utopia exclaiming, “are you?”
I perceive I shall cut a queer figure in that focus. I shall affect a certain spurious ease of carriage no doubt. “The fact is, I shall begin. . . . ”
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1
organisation
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| n.组织，安排，团体，有机休 | |
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migratory
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| n.候鸟，迁移 | |
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3
anonymous
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| adj.无名的；匿名的；无特色的 | |
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4
homely
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| adj.家常的，简朴的；不漂亮的 | |
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promptly
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| adv.及时地，敏捷地 | |
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6
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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7
elimination
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| n.排除，消除，消灭 | |
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8
colossal
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| adj.异常的，庞大的 | |
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9
distinctive
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| adj.特别的，有特色的，与众不同的 | |
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10
lucidity
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| n.明朗，清晰，透明 | |
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steadily
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| adv.稳定地；不变地；持续地 | |
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12
transparent
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| adj.明显的，无疑的；透明的 | |
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13
contrived
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| adj.不自然的，做作的；虚构的 | |
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attachment
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| n.附属物，附件；依恋；依附 | |
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incessant
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| adj.不停的，连续的 | |
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16
doles
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| 救济物( dole的名词复数 )； 失业救济金 | |
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17
swarm
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| n.(昆虫)等一大群；vi.成群飞舞；蜂拥而入 | |
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18
inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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inventory
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| n.详细目录，存货清单 | |
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20
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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cremation
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| n.火葬，火化 | |
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inevitable
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| adj.不可避免的，必然发生的 | |
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wayfarers
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| n.旅人，（尤指）徒步旅行者( wayfarer的名词复数 ) | |
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concealment
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| n.隐藏, 掩盖，隐瞒 | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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clairvoyance
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| n.超人的洞察力 | |
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secrecy
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| n.秘密，保密，隐蔽 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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alias
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| n.化名；别名；adv.又名 | |
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subsist
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| vi.生存，存在，供养 | |
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prolific
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| adj.丰富的，大量的；多产的，富有创造力的 | |
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32
anonymity
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| n.the condition of being anonymous | |
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33
apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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34
inexplicable
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| adj.无法解释的，难理解的 | |
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35
astonishment
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| n.惊奇，惊异 | |
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