was employed by hunters to signify an easily runnable taste-trail. To have ‘religious illumination’ was to ‘taste the meadows of heaven’. Many of our non-visual concepts also were rendered by means of taste. ‘Complexity’ was ‘many-flavoured’, a word applied originally to the confusion of tastes round a drinking pool frequented by many kinds of beasts. ‘Incompatibility’ was derived from a word meaning the disgust which certain human types felt for one another on account of their flavours.
Differences of race, which in our world are chiefly conceived in terms of bodily appearance, were for the Other Men almost entirely differences of taste and smell. And as the races of the Other Men were much less sharply localized than our own races, the strife between groups whose flavours were repugnant to one another played a great part in history. Each race tended to believe that its own flavour was characteristic of all the finer mental qualities, was indeed an absolutely reliable label of spiritual worth. In former ages the gustatory and olfactory differences had, no doubt, been true signs of racial differences; but in modern times, and in the more developed lands, there had been great changes. Not only had the races ceased to be clearly localized, but also industrial civilization had produced a crop of genetic changes which rendered the old racial distinctions meaningless. The ancient flavours, however, though they had by now no racial significance at all, and indeed members of one family might have mutually repugnant flavours, continued to have the traditional emotional effects. In each country some particular flavour was considered the true hall-mark of the race of that country, and all other flavours were despised, if not actually condemned.
In the country which I came to know best the orthodox racial flavour was a kind of saltness inconceivable to terrestrial man. My hosts regarded themselves as the very salt of the earth. But as a matter of fact the peasant whom I first ‘inhabited’ was the only genuine pure salt man of orthodox variety whom I ever encountered. The great majority of that country’s citizens attained their correct taste and smell by artificial means. Those who were at least approximately salt, with some variety of saltness, though not the ideal variety, were for ever exposing the deceit of their sour, sweet, or bitter neighbours. Unfortunately, though the taste of the limbs could be fairly well disguised, no effective means had been found for changing the flavour of copulation. Consequently newly married couples were apt to make the most shattering discoveries about one another on the wedding night. Since in the great majority of unions neither party had the orthodox flavour, both were willing to pretend to the world that all was well. But often there would turn out to be a nauseating incompatibility between the two gustatory types. The whole population was rotten with neuroses bred of these secret tragedies of marriage. Occasionally, when one party was more or less of the orthodox flavour, this genuinely salt partner would indignantly denounce the impostor. The courts, the news bulletins, and the public would then join in self-righteous protests.
Some ‘racial’ flavours were too obtrusive to be disguised. One in particular, a kind of bitter-sweet, exposed its possessor to extravagant persecution in all but the most tolerant countries. In past times the bitter-sweet race had earned a reputation of cunning and self-seeking, and had been periodically massacred by its less intelligent neighbours. But in the general biological ferment of modern times the bitter-sweet flavour might crop up in any family. Woe, then, to the accursed infant, and to all its relatives! Persecution was inevitable; unless indeed the family was wealthy enough to purchase from the state ‘an honorary salting’ (or in the neighbouring land, ‘an honorary sweetening’), which removed the stigma.
In the more enlightened countries the whole racial superstition was becoming suspect. There was a movement among the intelligentsia for conditioning infants to tolerate every kind of human flavour, and for discarding the deodorants and degustatants, and even the boots and gloves, which civilized convention imposed.
Unfortunately this movement of toleration was hampered by one of the consequences of industrialism. In the congested and unhealthy industrial centres a new gustatory and olfactory type had appeared, apparently as a biological mutation. In a couple of generations this sour, astringent, and undisguisable flavour dominated in all the most disreputable working-class quarters. To the fastidious palates of the well-to-do it was overwhelmingly nauseating and terrifying. In fact it became for them an unconscious symbol, tapping all the secret guilt and fear and hate which the oppressors felt for the oppressed.
In this world, as in our own, nearly all the chief means of production, nearly all the land, mines, factories, railways, ships, were controlled for private profit by a small minority of the population. These privileged individuals were able to force the masses to work for them on pain of starvation. The tragic farce inherent in such a system was already approaching. The owners directed the energy of the workers increasingly toward the production of more means of production rather than to the fulfilment of the needs of individual life. For machinery might bring profit to the owners; bread would not. With the increasing competition of machine with machine, profits declined, and therefore wages, and therefore effective demand for goods. Marketless products were destroyed, though bellies were unfed and backs unclad. Unemployment, disorder, and stern repression increased as the economic system disintegrated. A familiar story!
As conditions deteriorated, and the movements of charity and state-charity became less and less able to cope with the increasing mass of unemployment and destitution, the new pariah-race became more and more psychologically useful to the hate-needs of the scared, but still powerful, prosperous. The theory was spread that these wretched beings were the result of secret systematic race-pollution by riff-raff immigrants, and that they deserved no consideration whatever. They were therefore allowed only the basest forms of employment and the harshest conditions of work. When unemployment had become a serious social problem, practically the whole pariah stock was workless and destitute. It was of course easily believed that unemployment, far from being due to the decline of capitalism, was due to the worthlessness of the pariahs.
At the time of my visit the working class had become tainted through and through by the pariah stock, and there was a vigorous movement afoot amongst the wealthy and the official classes to institute slavery for pariahs and half-pariahs, so that these might be openly treated as the cattle which in fact they were. In view of the danger of continued race-pollution, some politicians urged wholesale slaughter of the pariahs, or, at the least, universal sterilization. Others pointed out that, as a supply of cheap labour was necessary to society, it would be wiser merely to keep their numbers down by working them to an early death in occupations which those of ‘pure race’ would never accept. This, at any rate, should be done in times of prosperity; but in times of decline, the excess population could be allowed to starve, or might be used up in the physiological laboratories.
The persons who first dared to suggest this policy were scourged by the whips of generous popular indignation. But their policy was in fact adopted; not explicitly but by tacit consent, and in the absence of any more constructive plan.
The first time that I was taken through the poorest quarter of the city I was surprised to see that, though there were large areas of slum property far more squalid than anything in England, there were also many great clean blocks of tenements worthy of Vienna. These were surrounded by gardens, which were crowded with wretched tents and shanties. The grass was worn away, the bushes damaged, the flowers trampled. Everywhere men, women, and children, all filthy and ragged, were idling.
I learned that these noble buildings had been erected before the world-economic-crisis (familiar phrase!) by a millionaire who had made his money in trading an opium-like drug. He presented the buildings to the City Council, and was gathered to heaven by way of the peerage. The more deserving and less unsavoury poor were duly housed; but care was taken to fix the rent high enough to exclude the pariah-race. Then came the crisis. One by one the tenants failed to pay their rent, and were ejected. Within a year the buildings were almost empty.
There followed a very curious sequence of events, and one which, as I was to discover, was characteristic of this strange world. Respectable public opinion, though vindictive toward the unemployed, was passionately tender toward the sick. In falling ill, a man acquired a special sanctity, and exercised a claim over all healthy persons. Thus no sooner did any of the wretched campers succumb to a serious disease than he was carried off to be cared for by all the resources of medical science. The desperate paupers soon discovered