The people of our Modern Utopia are roughly divided into four classes: the kinetic, the poietic, the base, and the dull. The kinetic are the active and organizing elements in the community: as active kinetics they are the managers, the enterprisers, the great administrators, as passive kinetics they are the minor officials, the innkeepers, the shoptenders, farmers, and the like. The poietic are the creative elements in the community; the “intellectuals” we should perhaps call them. This follows in general the lines laid down by Comte--chiefs, people, intellectuals, and emotionals, and perhaps something of the same classification was outlined by More in his Philarchs, people, priests, and scholars. This division of classes is a very ancient one. In that old Indian script, the Bhagavad Gita, we find that the population is divided into Brahmans, Kshatriyas, Vaisryas, and Sudras, and that their duties are “determined by the modes that prevail in their separate natures.” The residual classes of the base and the dull correspond to the Sudras; they are, of course, the slag of the community; and the active elements in this class, the criminals, the habitual drunkards, and the like are exported to various islands in the Atlantic where they have organized a community of their own in which they may practice fraud, chicane, and violence to their hearts’ content. Like Plato, Mr. Wells is concerned to provide for the education, discipline, and maintenance of people who will be sufficiently disinterested and intelligent to keep this vast organization a going concern--no ordinary politician or captain of industry will do. Hence there arises a class of Samurai. These Samurai are selected by rigorous mental and physical tests out of youth who are past twenty-five, up to which time they may be foolish and unsettled and may sow their wild oats. These Samurai have a high intellectual standard of achievement. They live a simple life. They are under strict moral discipline, and follow a minute regimentation of dress and minor details of conduct. They cannot marry out of their class. Once a year they are sent out into the forests, the mountains, or the waste places to shift for themselves; they go “bookless and weaponless, without pen or paper, or money”; and they come back again with a new hardness and fineness and fortification of spirit. It is such an organization as might have been evolved at the time of the Reformation had the Order of Jesuits been able to effect a dictatorship of Christendom. I say this without disparagement of either the Jesuits or the Samurai, in order to point out that these guardians of A Modern Utopia are plausible historic characters. All the important economic and political enterprises of the state, and important vocations like that of the physician, are in the hands of Samurai. They are as necessary to the social organization of A Modern Utopia as the research laboratories, which are provided by