Through the Eye of the Needle | Page 4

it stands to reason that our present period of prosperity will never be followed by a period of adversity.
It would seem from the story continued by another hand in the second part of this work, that Altruria itself is not absolutely logical in its events, which are subject to some of the anomalies governing in our own affairs. A people living in conditions which some of our dreamers would consider ideal, are forced to discourage foreign emigration, against their rule of universal hospitality, and in at least one notable instance are obliged to protect themselves against what they believe an evil example by using compulsion with the wrongdoers, though the theory of their life is entirely opposed to anything of the kind. Perhaps, however, we are not to trust to this other hand at all times, since it is a woman's hand, and is not to be credited with the firm and unerring touch of a man's. The story, as she completes it, is the story of the Altrurian's love for an American woman, and will be primarily interesting for that reason. Like the Altrurian's narrative, it is here compiled from a succession of letters, which in her case were written to a friend in America, as his were written to a friend in Altruria. But it can by no means have the sociological value which the record of his observations among ourselves will have for the thoughtful reader. It is at best the record of desultory and imperfect glimpses of a civilization fundamentally alien to her own, such as would attract an enthusiastic nature, but would leave it finally in a sort of misgiving as to the reality of the things seen and heard. Some such misgiving attended the inquiries of those who met the Altrurian during his sojourn with us, but it is a pity that a more absolute conclusion should not have been the effect of this lively lady's knowledge of the ideal country of her adoption. It is, however, an interesting psychological result, and it continues the tradition of all the observers of ideal conditions from Sir Thomas More down to William Morris. Either we have no terms for conditions so unlike our own that they cannot be reported to us with absolute intelligence, or else there is in every experience of them an essential vagueness and uncertainty.
PART FIRST

Through the Eye of the Needle

I
If I spoke with Altrurian breadth of the way New-Yorkers live, my dear Cyril, I should begin by saying that the New-Yorkers did not live at all. But outside of our happy country one learns to distinguish, and to allow that there are several degrees of living, all indeed hateful to us, if we knew them, and yet none without some saving grace in it. You would say that in conditions where men were embattled against one another by the greed and the envy and the ambition which these conditions perpetually appeal to here, there could be no grace in life; but we must remember that men have always been better than their conditions, and that otherwise they would have remained savages without the instinct or the wish to advance. Indeed, our own state is testimony of a potential civility in all states, which we must keep in mind when we judge the peoples of the plutocratic world, and especially the American people, who are above all others the devotees and exemplars of the plutocratic ideal, without limitation by any aristocracy, theocracy, or monarchy. They are purely commercial, and the thing that cannot be bought and sold has logically no place in their life. But life is not logical outside of Altruria; we are the only people in the world, my dear Cyril, who are privileged to live reasonably; and again I say we must put by our own criterions if we wish to understand the Americans, or to recognize that measure of loveliness which their warped and stunted and perverted lives certainly show, in spite of theory and in spite of conscience, even. I can make this clear to you, I think, by a single instance, say that of the American who sees a case of distress, and longs to relieve it. If he is rich, he can give relief with a good conscience, except for the harm that may come to his beneficiary from being helped; but if he is not rich, or not finally rich, and especially if he has a family dependent upon him, he cannot give in anything like the measure Christ bade us give without wronging those dear to him, immediately or remotely. That is to say, in conditions which oblige every man to look out for himself, a man cannot be a Christian without remorse; he cannot do a generous action without self-reproach; he cannot be