or horses or high mountains, and loves them for
their own sake. And a man ought to marry because he has fallen in love,
and emphatically not because the world requires to be populated. The
food will really renovate his tissues as long as he is not thinking
about his tissues. The exercise will really get him into training so
long as he is thinking about something else. And the marriage will
really stand some chance of producing a generous-blooded generation if
it had its origin in its own natural and generous excitement. It is the
first law of health that our necessities should not be accepted as
necessities; they should be accepted as luxuries. Let us, then, be
careful about the small things, such as a scratch or a slight illness,
or anything that can be managed with care. But in the name of all
sanity, let us be careless about the important things, such as
marriage, or the fountain of our very life will fail.

Mr. Wells, however, is not quite clear enough of the narrower
scientific outlook to see that there are some things which actually
ought not to be scientific. He is still slightly affected with the
great scientific fallacy; I mean the habit of beginning not with the
human soul, which is the first thing a man learns about, but with some
such thing as protoplasm, which is about the last. The one defect in
his splendid mental equipment is that he does not sufficiently allow
for the stuff or material of men. In his new Utopia he says, for
instance, that a chief point of the Utopia will be a disbelief in
original sin. If he had begun with the human soul--that is, if he had
begun on himself--he would have found original sin almost the first
thing to be believed in. He would have found, to put the matter
shortly, that a permanent possibility of selfishness arises from the
mere fact of having a self, and not from any accidents of education or
ill-treatment. And the weakness of all Utopias is this, that they take
the greatest difficulty of man and assume it to be overcome, and then
give an elaborate account of the overcoming of the smaller ones. They
first assume that no man will want more than his share, and then are
very ingenious in explaining whether his share will be delivered by
motor-car or balloon. And an even stronger example of Mr. Wells's
indifference to the human psychology can be found in his
cosmopolitanism, the abolition in his Utopia of all patriotic
boundaries. He says in his innocent way that Utopi