A nam holding out the front page of a newspaper in front on a woman
Their swollen desire for investigating everything about them, including especially other people's affairs, will be quenchless. Few will feel that they really are "fully informed"; and all will give much of each day all their lives to the news.
Books too will be used to slake this unappeasable thirst. They will actually hold books in deep reverence. Books! Bottled chatter! things that some other simian has formerly said. They will dress them in costly bindings, keep them under glass, and take an affecting pride in the number they read. Libraries,--store-houses of books,--will dot their world. The destruction of one will be a crime against civilization. (Meaning, again, a simian civilization.) Well, it is an offense to be sure--a barbaric offense. But so is defacing forever a beautiful landscape; and they won't even notice that sometimes; they won't shudder anyway, the way they instinctively do at the loss of a "library."
All this is inevitable and natural, and they cannot help it. There even are ways one can justify excesses like this. If their hunger for books ever seems indiscriminate to them when they themselves stop to examine it, they will have their excuses. They will argue that some bits of knowledge they once had thought futile, had later on come in most handy, in unthought of ways. True enough! For their scientists. But not for their average men: they will simply be like obstinate housekeepers who clog up their homes, preserving odd boxes and wrappings, and stray lengths of string, to exult if but one is of some trifling use ere they die. It will be in this spirit that simians will cherish their books, and pile them up everywhere into great indiscriminate mounds; and these mounds will seem signs of culture and sagacity to them.
Those who know many facts will feel wise! They will despise those who don't. They will even believe, many of them, that knowledge is power. Unfortunate dupes of this saying will keep on reading, ambitiously, till they have stunned their native initiative, and made their thoughts weak; and will then wonder dazedly what in the world is the matter, and why the great power they were expecting to gain fails to appear. Again, if they ever forget what they read, they'll be worried. Those whocanforget--those with fresh eyes who have swept from their minds such facts as the exact month and day that their children were born, or the numbers on houses, or the names (the mere meaningless labels) of the people they meet,--will be urged to go live in sanitariums or see memory doctors!
By nature their itch is rather for knowing, than for understanding or thinking. Some of them will learn to think, doubtless, and even to concentrate, but their eagerness to acquire those accomplishments will not be strong or insistent. Creatures whose mainspring is curiosity will enjoy the accumulating of facts, far more than the pausing at times to reflect on those facts. If they do not reflect on them, of course they'll be slow to find out about the ideas and relationships lying behind them; and they will be curious about those ideas; so you would suppose they'd reflect. But deep thinking is painful. It means they must channel the spready rivers of their attention. That cannot be done without discipline and drills for the mind; and they will abhor doing that; their minds will work better when they are left free to run off at tangents.
Compare them in this with other species. Each has its own kind of strength. To be compelled to be so quick-minded as the simians would be torture, to cows. Cows could dwell on one idea, week by week, without trying at all; but they'd all have brain-fever in an hour at a simian tea. A super-cow people would revel in long thoughtful books on abstruse philosophical subjects, and would sit up late reading them. Most of the ambitious simians who try it--out of pride--go to sleep. The typical simian brain is supremely distractable, and it's really too jumpy by nature to endure much reflection.
Therefore many more of them will be well-informed than sagacious.
This will result in their knowing most things far too soon, at too early a stage of civilization to use them aright. They will learn to make valuable explosives at a stage in their growth, when they will use them not only in industries, but for killing brave men. They will devise ways to mine coal efficiently, in enormous amounts, at a stage when they won't know enough to conserve it, and will waste their few stores. They will use up a lot of it in a simian habit3called travel. This will consist in queer little hurried runs over the globe, to see ten thousand things in the hope of thus filling their minds.
Their minds will be full enough. Their intelligence will be active and keen. It will have a constant tendency however to outstrip their wisdom. Their intelligence will enable them to build great industrial systems before they have the wisdom and goodness to run them aright. They will form greater political empires than they will have strength to guide. They will endlessly quarrel about which is the best scheme of government, without stopping to realize that learning to govern comes first. (The average simian will imagine he knows without learning.)
The natural result will be industrial and political wars. In a world of unmanageable structures, wild smashes must come.
TEN
Decpratopm
Inventions will come so easily to simians (in comparison with all other creatures) and they will take such childish pleasure in monkeying around, making inventions, that their many devices will be more of a care than a comfort. In their homes a large part of their time will have to be spent keeping their numerous ingenuities in good working order--their elaborate bell-ringing arrangements, their locks and their clocks. In the field of science to be sure, this fertility in invention will lead to a long list of important and beautiful discoveries: telescopes and the calculus, radiographs, and the spectrum. Discoveries great enough, almost, to make angels of them. But here again their simian-ness will cheat them of half of their dues, for they will neglect great discoveries of the truest importance, and honor extravagantly those of less value and splendor if only they cater especially to simian traits.
To consider examples: A discovery that helps them to talk, just to talk, more and more, will be hailed by these beings as one of the highest of triumphs. Talking to each other over wires will come in this class. The lightning when harnessed and tamed will be made to trot round, conveying the most trivial cacklings all day and night.
Huge seas of talk of every sort and kind, in print, speech, and writing, will roll unceasingly over their civilized realms, involving an unbelievable waste in labor and time, and sapping the intelligence talk is supposed to upbuild. In a simian civilization, great halls will be erected for lectures, and great throngs will actually pay to go inside at night to hear some self-satisfied talk-maker chatter for hours. Almost any subject will do for a lecture, or talk; yet very few subjects will be counted important enough for the average man to do anythinkingon them, off by himself.
In their futurist books they will dream of an even worse state, a more dreadful indulgence in communication than the one just described. This they'll hope to achieve by a system called mental telepathy. They will long to communicate wordlessly, mind impinging on mind, until all their minds are awash with messages every moment, and withdrawal from the stream is impossible anywhere on earth. This will foster the brotherhood of man. (Conglomerateness being their ideal.) Super-cats would have invented more barriers instead of more channels.
Discoveries in surgery and medicine will also be over-praised. The reason will be that the race will so need these discoveries. Unlike the great cats, simians tend to undervalue the body. Having less self-respect, less proper regard for their egos, they care less than the cats do for the casing of the ego,--the body. The more civilized they grow the more they will let their bodies deteriorate. They will let their shoulders stoop, their lungs shrink, and their stomachs grow fat. No other species will be quite so deformed and distorted. Athletics they will watch, yes, but on the whole sparingly practise. Their snuffy old scholars will even be proud to decry them. Where once the simians swung high through forests, or scampered like deer, their descendants will plod around farms, or mince along city streets, moving constrictedly, slowly, their litheness half gone.
They will think of Nature as "something to go out and look at." They will try to live wholly apart from her and forget they're her sons. Forget? They will even deny it, and declare themselves sons of God. In spite of her wonders they will regard Nature as somehow too humble to be the true parent of such prominent people as simians. They will lose all respect for the dignity of fair Mother Earth, and whisper to each other she is an evil and indecent old person. They will snatch at her gifts, pry irreverently into her mysteries, and ignore half the warnings they get from her about how to live.
Ailments of every kind will abound among such folk, inevitably, and they will resort to extraordinary expedients in their search for relief. Although squeamish as a race about inflicting much pain in cold blood, they will systematically infect other animals with their own rank diseases, or cut out other animals' organs, or kill and dissect them, hoping thus to learn how to offset their neglect of themselves. Conditions among them will be such that this will really be necessary. Few besides impractical sentimentalists will therefore oppose it. But the idea will be to gain health by legerdemain, by a trick, instead of by taking the trouble to live healthy lives.
Strange barrack-like buildings called hospitals will stand in their cities, where their trick-men, the surgeons, will slice them right open when ill; and thousands of zealous young pharmacists will mix little drugs, which thousands of wise-looking simians will firmly prescribe. Each generation will change its mind as to these drugs, and laugh at all former opinions; but each will use some of them, and each will feel assured that in this respect they know the last word.
And, in obstinate blindness, this people will wag their poor heads, and attribute their diseases not to simian-ness but to civilization.
The advantages that any man or race has, can sometimes be handicaps. Having hands, which so aids a race, for instance, can also be harmful. The simians will do so many things with their hands, it will be bad for their bodies. Instead of roaming far and wide over the country, getting vigorous exercise, they will use their hands to catch and tame horses, build carriages, motors, and then when they want a good outing they will "go for a ride," with their bodies slumped down, limp and sluggish, and losing their spring.
Then too their brains will do harm, and great harm, to their bodies. The brain will give them such an advantage over all other animals that they will insensibly be led to rely too much on it, to give it too free a rein, and to find the mirrors in it too fascinating. This organ, this outgrowth, this new part of them, will grow over-active, and its many fears and fancies will naturally injure the body. The interadjustment is delicate and intimate, the strain is continuous. When the brain fails to act with the body, or, worse, works against it, the body will sicken no matter what cures doctors try.
As in bodily self-respect, so in racial self-respect, they'll be wanting. They will have plenty of racial pride and prejudice, but that is not the same thing. That will make them angry when simians of one color mate with those of another. But a general deterioration in physique will cause much less excitement.
They willtalkabout improving the race--they will talk about everything--but they won't use their chances todoit. Whenever a new discovery makes life less hard, for example, these heedless beings will seldom preserve this advantage, or use their new wealth to take more time thereafter for thought, or to gain health and strength or do anything else to make the race better. Instead, they will use the new ease just to increase in numbers; and they will keep on at this until misery once more has checked them. Life will then be as hard as ever, naturally, and the chance will be gone.
They will have a proverb, "The poor ye have always with you,"--said by one who knew simians.
Their ingenious minds will have an answer to this. They will argue it is well that life should be Spartan and hard, because of the discipline and its strengthening effects on the character. But the good effects of this sort of discipline will be mixed with sad wreckage. And only creatures incapable of disciplining themselves could thus argue. It is an odd expedient to get yourself into trouble just for discipline's sake.
The fact is, however, the argument won't be sincere. When their nations grow so over-populous and their families so large it means misery, that will not be a sign of their having felt ready for discipline. It will be a sign of their not having practised it in their sexual lives.
ELEVEN
Decpratopm
The simians are always being stirred by desire and passion. It constantly excites them, constantly runs through their minds. Wild or tame, primitive or cultured, this is a brand of the breed. Other species have times and seasons for sexual matters, but the simian-folk are thus preoccupied all the year round.
This super-abundance of desire is not necessarily good or bad, of itself. But to shape it for the best it will have to be studied--and faced. This they will not do. Some of them won't like to study it, deeming it bad--deeming it bad yet yielding constantly to it. Others will hesitate because they will deem it so sacred, or will secretly fear that study might show them it ought to be curbed.
Meantime, this part of their nature will be coloring all their activities. It will beautify their arts, and erotically confuse their religions. It will lend a little interest to even their dull social functions. It will keep alive degrading social evils in all their great towns. Through these latter evils, too, their politics will be corrupted; especially their best and most democratic attempts at self-government. Self-government works best among those who have learned to self-govern.
In the far distant ages that lie before us what will be the result of this constant preoccupation with desire? Will it kill us or save us? Will this trait and our insatiable curiosity interact on each other? That might further eugenics. That might give us a better chance to breed finely than all other species.
We already owe a great deal to passion: more than men ever realize. Wasn't it Darwin who once even risked the conjecture that the vocal organs themselves were developed for sexual purposes, the object being to call or charm one's mate. Hence--perhaps--only animals that were continuously concerned with their matings would be at all likely to form an elaborate language. And without an elaborate language, growth is apt to be slow.
If we owe this to passion, what follows? Does it mean, for example, that the more different mates that each simian once learned to charm, the more rapidly language, and with it civilization, advanced?
TWELVE
Decpratopm
A doctor, who was making a study of monkeys, once told me that he was trying experiments that bore on the polygamy question. He had a young monkey named Jack who had mated with a female named Jill; and in another cage another newly-wedded pair, Arabella and Archer. Each pair seemed absorbed in each other, and devoted and happy. They even hugged each other at mealtime and exchanged bits of food.
After a time their transports grew less fiery, and their affections less fixed. Archer got a bit bored. He was decent about it, though, and when Arabella cuddled beside him he would more or less perfunctorily embrace her. But when he forgot, she grew cross.
The same thing occurred a little later in the Jack and Jill cage, only there it was Jill who became a little tired of Jack.
Soon each pair was quarreling. They usually made up, pretty soon, and started loving again. But it petered out; each time more quickly.
Archer felt boredArcher felt bored
Meanwhile the two families had become interested in watching each other. When Jill had repulsed Jack, and he had moped about it awhile, he would begin staring at Arabella, over opposite, and trying to attract her attention. This got Jack in trouble all around. Arabella indignantly made faces at him and then turned her back; and as for Jill, she grew furious, and tore out his fur.
But in the next stage, they even stopped hating each other. Each pair grew indifferent.
Then the doctor put Jack in with Arabella, and Archer with Jill. Arabella promptly yielded to Jack. New devotion. More transports. Jill and Archer were shocked. Jill clung to the bars of her cage, quivering, and screaming remonstrance; and even blasé Archer chattered angrily at some of the scenes. Then the doctor hung curtains between the cages to shut out the view. Jill and Archer, left to each other, grew interested. They soon were inseparable.
The four monkeys, thus re-distributed, were now happy once more, and full of new liveliness and spirit. But before very long, each pair quarreled--and made up--and quarreled--and then grew indifferent, and had cynical thoughts about life.
At this point, the doctor put them back with their original mates.
And--they met with a rush! Gave cries of recognition and joy, like faithful souls reunited. And when they were tired, they affectionately curled up together; and hugged each other even at mealtime, and exchanged bits of food.
This was as far as the doctor had gotten, at the time that I met him; and as I have lost touch with him since, I don't know how things were afterward. His theory at the time was, that variety was good for fidelity.
"So many of us feel this way, it may be in the blood," he concluded. "Some creatures, such as wolves, are more serious; or perhaps more cold-blooded. Never mate but once. Well--we're not wolves. We can't make wolves our models. Of course we are not monkeys either, but at any rate they are our cousins. Perhaps wolves can be continent without any trouble at all, but it's harder for simians: it may affect their nervous systems injuriously. If we want to know how to behave, according to the way Nature made us, I say that with all due allowances we should study the monkeys."
To be sure, these particular monkeys were living in idleness. This corresponds to living in high social circles with us, where men do not have to work, and lack some of the common incentives to home-building. The experiment was not conclusive.
Still, even in low social circles--
THIRTEEN
Decpratopm
Are we or are we not simians? It is no use for any man to try to think anything else out until he has decided first of all where he stands on that question. It is not only in love affairs: let us lay all that aside for the moment. It is in ethics, economics, art, education, philosophy, what-not. If we are fallen angels, we should go this road: if we are super-apes, that.
"Our problem is not to discover what we ought to do if we were different, but what we ought to do, being what we are. There is no end to the beings we can imagine different from ourselves; but they do not exist," and we cannot be sure they would be better than we if they did. For, when we imagine them, we must imagine their entire environment; they would have to be a part of some whole that does not now exist. And that new whole, that new reality, being merely a figment of our little minds, "would probably be inferior to the reality that is. For there is this to be said in favor of reality: that we have nothing to compare it with. Our fantasies are always incomplete, because they are fantasies. And reality is complete. We cannot compare their incompleteness with its completeness."4
Too many moralists begin with a dislike of reality: a dislike of men as they are. They are free to dislike them--but not at the same time to be moralists. Their feeling leads them to ignore the obligation which should rest on all teachers, "to discover the best that man can do, not to set impossibilities before him and tell him that if he does not perform them he is damned."
Man is moldable; very; and it is desirable that he should aspire. But he is apt to be hasty about accepting any and all general ideals without figuring out whether they are suitable for simian use.
One result of his habit of swallowing whole most of the ideals that occur to him, is that he has swallowed a number that strongly conflict. Any ideal whatever strains our digestions if it is hard to assimilate: but when two at once act on us in different ways, it is unbearable. In such a case, the poets will prefer the ideal that's idealest: the hard-headed instinctively choose the one adapted to simians.
Whenever this is argued, extremists spring up on each side. One extremist will say that being mere simians we cannot transcend much, and will seem to think that having limitations we should preserve them forever. The other will declare that we are not merely simians, never were just plain animals; or, if we were, souls were somehow smuggled in to us, since which time we have been different. We have all been perfect at heart since that date, equipped with beautiful spirits, which only a strange perverse obstinacy leads us to soil.
What this obstinacy is, is the problem that confronts theologians. They won't think of it as simian-ness; they call it original sin. They regard it as the voice of some devil, and say good men should not listen to it. The scientists say it isn't a devil, it is part of our nature, which should of course be civilized and guided, but should not be stamped out. (It might mutilate us dangerously to become under-simianized. Look at Mrs. Humphry Ward and George Washington. Worthy souls, but no flavor.)
In every field of thought then, two schools appear, that are divided on this: Must we forever be at heart high-grade simians? Or are we at heart something else?
For example, in education, we have in the main two great systems. One depends upon discipline. The other on exciting the interest. The teacher who does not recognize or allow for our simian nature, keeps little children at work for long periods at dull and dry tasks. Without some such discipline, he fears that his boys will lack strength. The other system believes they will learn more when their interest is roused; and when their minds, which are mobile by nature, are allowed to keep moving.
Or in politics: the best government for simians seems to be based on a parliament: a talk-room, where endless vague thoughts can be expressed. This is the natural child of those primeval sessions that gave pleasure to apes. It is neither an ideal nor a rational arrangement of course. Small executive committees would be better. But not if we are simians.
Or in industry: Why do factory workers produce more in eight hours a day than in ten? It is absurd. Super-sheep could not do it. But that is the way men are made. To preach to such beings about the dignity of labor is futile. The dignity of labor is not a simian conception at all. True simians hate to have to work steadily: they call it grind and confinement. They are always ready to pity the toilers who are condemned to this fate, and to congratulate those who escape it, or who can do something else. When they see some performer in spangles risk his life, at a circus, swinging around on trapezes, high up in the air, and when they are told he must do it daily, do they pityhim? No! Super-elephants would say, and quite properly, "What a horrible life!" But it naturally seems stimulating to simians. Boys envy the fellow. On the other hand whenever we are told about factory life, we instinctively shudder to think of enduring such evils. We see some old workman, filling cans with a whirring machine; and we hear the humanitarians telling us, indignant and grieving, that he actually must stand in that nice, warm, dry room every day, safe from storms and wild beasts, and with nothing to do but fill cans; and at once we groan: "How deadly! What monotonous toil! Shorten his hours!" His work would seem blissful to super-spiders,--but to us it's intolerable. The factory system is meant for other species than ours.
Our monkey-blood is also apparent in our judgments of crime. If a crime is committed on impulse, we partly forgive it. Why? Because, being simians, with a weakness for yielding to impulses, we like to excuse ourselves by feeling not accountable for them. Elephants would have probably taken an opposite stand. They aren't creatures of impulse, and would be shocked at crimes due to such causes; their fault is the opposite one of pondering too long over injuries, and becoming vindictive in the end, out of all due proportion. If a young super-elephant were to murder another on impulse, they would consider him a dangerous character and string him right up. But if he could prove that he had long thought of doing it, they would tend to forgive him. "Poor fellow, he brooded," they would say. "That's upsetting to any one."
As to modesty and decency, if we are simians we have done well, considering: but if we are something else--fallen angels--we have indeed fallen far. Not being modest by instinct we invent artificial ideals, which are doubtless well-meaning but are inherently of course second-rate, so that even at our best we smell prudish. And as for our worst, when we as we say let ourselves go, we dirty the life-force unspeakably, with chuckles and leers. But a race so indecent by nature as the simians are would naturally have a hard time behaving as though they were not: and the strain of pretending that their thoughts were all pretty and sweet, would naturally send them to smutty extremes for relief. The standards of purity we have adopted are far too strict--for simians.
FOURTEEN
Decpratopm
We were speaking a while ago of the fertility with which simians breed. This is partly due to the constant love interest they take in each other, but it is also reënforced by their reliance on numbers. That reliance will be deep, since, to their numbers, they will owe much success. It will be thus that they will drive out other species, and garrison the globe. Such a race would naturally come to esteem fertility. It will seem profane not to.
As time goes on, however, the advantage of numbers will end; and in their higher stages, large numbers will be a great drawback. The resources of a planet are limited, at each stage of the arts. Also, there is only a limited space on a planet. Yet it will come hard to them to think of ever checking their increase. They will bring more young into existence than they can either keep well or feed. The earth will be covered with them everywhere, as far as eye can see. North and south, east and west, there will always be simians huddling. Their cities will be far more distressing than cities of vermin,--for vermin are healthy and calm and successful in life.
Ah, those masses of people--unintelligent, superstitious, uncivilized! What a dismal drain they will be on the race's strength! Not merely will they lessen its ultimate chance of achievement; their hardships will always distress and preoccupy minds,--fine, generous minds,--that might have done great things if free: that might have done something constructive at least, for their era, instead of being burned out attacking mere anodyne-problems.
Nature will do what it can to lessen the strain, providing an appropriate remedy for their bad behavior in plagues. Many epochs will pass before the simians will learn or dare to control them--for they won't think they can, any more than they dare control propagation. They will reverently call their propagation and plagues "acts of God." When they get tired of reverence and stop their plagues, it will be too soon. Their inventiveness will be--as usual--ahead of their wisdom; and they will unfortunately end the good effects of plagues (as a check) before they are advanced enough to keep down their numbers themselves.
Meanwhile, when, owing to the pressure of other desires, any group of primates does happen to become less prolific, they will feel ashamed, talk of race suicide, and call themselves decadent. And they will often be right: for though some regulation of the birth-rate is an obvious good, and its diminution often desirable in any planet's history, yet among simians it will be apt to come from second-rate motives. Greed, selfishness or fear-thoughts will be the incentives, the bribes. Contrivances, rather than continence, will be the method. How audacious, and how disconcerting to Nature, to baffle her thus! Even into her shrine they must thrust their bold paws to control her. Another race viewing them in the garlanded chambers of love, unpacking their singular devices, might think them grotesque: but the busy little simians will be blind to such quaint incongruities.
Still, there is a great gift that their excess of passion will bestow on this race: it will give them romance. It will teach them what little they ever will learn about love. Other animals have little romance: there is none in the rut: that seasonal madness that drives them to mate with perhaps the first comer. But the simians will attain to a fine discrimination in love, and this will be their path to the only spiritual heights they can reach. For, in love, their inmost selves will draw near, in the silence of truth; learning little by little what the deepest sincerity means, and what clean hearts and minds and what crystal-clear sight it demands. Such intercommunication of spirit with spirit is at the beginning of all true understanding. It is the beginning of silent cosmic wisdom: it may lead to knowing the ways of that power called God.
FIFTEEN
Decpratopm
Not content with the whole of a planet and themselves too, to study, this race's children will also study the heavens. How few kinds of creatures would ever have felt that impulse, and yet how natural it will seem to these! How boundless and magnificent is the curiosity of these tiny beings, who sit and peer out at the night from their small whirling globe, considering deeply the huge cold seas of space, and learning with wonderful skill to measure the stars.
In studies so vast, however, they are tested to the core. In these great journeys the traveler must pay dear for his flaws. For it always is when you most finely are exerting your strength that every weakness you have most tells against you.
One weakness of the primates is the character of their self-consciousness. This useful faculty, that can probe so deep, has one naïve defect--it relies too readily on its own findings. It doesn't suspect enough its own unconfessed predilections. It assumes that it can be completely impartial--but isn't. To instance an obvious way in which it will betray them: beings that are intensely self-conscious and aware of their selves, will also instinctively feel that their universe is. What active principle animates the world, they will ask. A great blind force? It is possible. But they will recoil from admitting any such possibility. A self-aware purposeful force then? That is better! (More simian.) "A blind force can't have been the creator of all. It's unthinkable." Any theorytheirbrains find "unthinkable" cannot be true.
(This is not to argue that it really is a blind force--or the opposite. It is merely an instance of how little impartial they are.)
A second typical weakness of this race will come from their fears. They are not either self-sufficing or gallant enough to travel great roads without cringing,--clear-eyed, unafraid. They are finely made, but not nobly made,--in that sense. They will therefore have a too urgent need of religion. Few primates have the courage to face--alone--the still inner mysteries: Infinity, Space and Time. They will think it too terrible, they will feel it would turn them to water, to live through unearthly moments of vision without creeds or beliefs. So they'll get beliefs first. Ah, poor creatures! The cart before the horse! Ah, the blasphemy (pitiful!) of their seeking high spiritual temples, with god-maps or bibles about them, made below in advance! Think of their entering into the presence of Truth, declaring so loudly and boldly they know her already, yet far from willing to stand or fall by her flames--to rise like a phoenix or die as an honorable cinder!--but creeping in, clad in their queer blindfolded beliefs, designed to shield them from her stern, bright tests! Think of Truth sadly--or merrily--eyeing such worms!
SIXTEEN
Decpratopm
Imagine you are watching the Bandarlog at play in the forest. As you behold them and comprehend their natures, now hugely brave and boastful, now full of dread, the most weakly emotional of any intelligent species, ever trying to attract the notice of some greater animal, not happy indeed unless noticed,--is it not plain they are bound to invent things called gods? Don't think for the moment of whether there are gods or not; think of how sure these beings would be to invent them. (Not wait to find them.) Having small self-reliance they can not bear to face life alone. With no self-sufficingness, they must have the countenance of others. It is these pressing needs that will hurry the primates to build, out of each shred of truth they can possibly twist to their purpose, and out of imaginings that will impress them because they are vast, deity after deity to prop up their souls.
What a strange company they will be, these gods, in their day, each of them an old bearded simian up in the sky, who begins by fishing the universe out of a void, like a conjurer taking a rabbit out of a hat. (A hat which, if it resembled a void, wasn't there.) And after creating enormous suns and spheres, and filling the farthest heavens with vaster stars, one god will turn back and long for the smell of roast flesh, another will call desert tribes to "holy" wars, and a third will grieve about divorce or dancing.
All gods that any groups of simians ever conceive of, from the woodenest little idol in the forest to the mightiest Spirit, no matter how much they may differ, will have one trait in common: a readiness to drop any cosmic affair at short notice, focus their minds on the far-away pellet called Earth, and become immediately wholly concerned, aye, engrossed, with any individual worshipper's woes or desires,--a readiness to notice a fellow when he is going to bed. This will bring indescribable comfort to simian hearts; and a god that neglects this duty won't last very long, no matter how competent he may be in other respects.
But one must reciprocate. For the maker of the Cosmos, as they see him, wants noticing too; he is fond of the deference and attention that simians pay him, and naturally he will be angry if it is withheld;--or if he is not, it will be most magnanimous of him. Hence prayers and hymns. Hence queer vague attempts at communing with this noble kinsman.
To desire communion with gods is a lofty desire, but hard to attain through an ignobly definite creed. Dealing with the highest, most wordless states of being, the simians will attempt to conceive them in material form. They will have beliefs, for example, as to the furnishings and occupations in heaven. And why? Why, to help men to have religious conceptions without themselves being seers,--which in any true sense of "religious" is an impossible plan.
In their efforts to be concrete they will make their creeds amusingly simian. Consider the simian amorousness of Jupiter, and the brawls on Olympus. Again, in the old Jewish Bible, what tempts the first pair? The Tree of Knowledge, of course. It appealed to the curiosity of their nature, and who could controlthat!
And Satan in the Bible is distinctly a simian's devil. The snake, it is known, is the animal monkeys most dread. Hence when men give their devil a definite form they make him a snake. A race of super-chickens would have pictured their devil a hawk.
SEVENTEEN
Decpratopm
What are the handicaps this race will have in building religions? The greatest is this: they have such small psychic powers. The over-activity of their minds will choke the birth of such powers, or dull them. The race will be less in touch with Nature, some day, than its dogs. It will substitute the compass for its once innate sense of direction. It will lose its gifts of natural intuition, premonition, and rest, by encouraging its use of the mind to be cheaply incessant.
This lack of psychic power will cheat them of insight and poise; for minds that are wandering and active, not receptive and still, can seldom or never be hushed to a warm inner peace.
One service these restless minds however will do: they eventually will see through the religions they themselves invented.
But ages will be thrown away in repeating this process.
A simian creed will not be very hard thus to pierce. When forming a religion, they will be in far too much haste, to wait to apply a strict test to their holy men's visions. Furthermore they will have so few visions, that any will awe them; so naturally they will accept any vision as valid. Then their rapid and fertile inventiveness will come into play, and spin the wildest creeds from each vision living dust ever dreamed.
They will next expect everybody to believe whatever a few men have seen, on the slippery ground that if you simply try believing it, you will then feel it's true. Such religions are vicarious; their prophets alone will see God, and the rest will be supposed to be introduced to him by the prophets. These "believers" will have no white insight at all of their own.
Now, a second-hand believer who is warmed at one remove--if at all--by the breath of the spirit, will want to have exact definitions in the beliefs he accepts. Not having had a vision to go by, he needs plain commandments. He will always try to crystallize creeds. And that, plainly, is fatal. For as time goes on, new and remoter aspects of truth are discovered, which can seldom or never be fitted into creeds that are changeless.
Over and over again, this will be the process: A spiritual personality will be born; see new truth; and be killed. His new truth not only will not fit into too rigid creeds, but whatever false finality is in them it must contradict. So, the seer will be killed.
His truth being mighty, however, it will kill the creeds too.
There will then be nothing left to believe in--except the dead seer.
For a few generations he may then be understandingly honored. But his priests will feel that is not enough: he must be honored uncritically: so uncritically that, whatever his message, it must be deemed the Whole Truth. Some of his message they themselves will have garbled; and it was not, at best, final; but still it will be made into a fixed creed and given his name. Truth will be given his name. All men who thereafter seek truth must find only his kind, else they won't be his "followers." (To be his co-seekers won't do.) Priests will always hate any new seers who seek further for truth. Their feeling will be that their seer found it, and thus ended all that. Just believe what he says. The job's over. No more truth need be sought.
It's a comforting thing to believe cosmic search nicely settled.
Thus the mold will be hardened. So new truths, when they come, can but break it. Then men will feel distraught and disillusioned, and civilizations will fall.
Thus each cycle will run. So long as men intertwine falsehoods with every seer's visions, both perish, and every civilization that is built on them must perish too.
EIGHTEEN
Decpratopm
If men can ever learn to accept all their truths as not final, and if they can ever learn to build on something better than dogma, they may not be found saying, discouragedly, every once in so often, that every civilization carries in it the seeds of decay. It will carry such seeds with great certainty, though, when they're put there, by the very race, too, that will later deplore the results. Why shouldn't creeds totter when they are jerry-built creeds?
On stars where creeds come late in the life of a race; where they spring from the riper, not cruder, reactions of spirit; where they grow out of nobly developed psychic powers that have put their possessors in tune with cosmic music; and where no cheap hallucinations discredit their truths; they perhaps run a finer, more beautiful course than the simians', and open the eyes of the soul to far loftier visions.
NINETEEN
Decpratopm
It has always been a serious matter for men when a civilization decayed. But it may at some future day prove far more serious still. Our hold on the planet is not absolute. Our descendants may lose it.
Germs may do them out of it. A chestnut fungus springs up, defies us, and kills all our chestnuts. The boll weevil very nearly baffles us. The fly seems unconquerable. Only a strong civilization, when such foes are about, can preserve us. And our present efforts to cope with such beings are fumbling and slow.
We haven't the habit of candidly facing this danger. We read our biological history but we don't take it in. We blandly assume we were always "intended" to rule, and that no other outcome could even be considered by Nature. This is one of the remnants of ignorance certain religions have left: but it's odd that men who don't believe in Easter should still believe this. For the facts are of course this is a hard and precarious world, where every mistake and infirmity must be paid for in full.
If mankind ever is swept aside as a failure however, what a brilliant and enterprising failure he at least will have been. I felt this with a kind of warm suddenness only today, as I finished these dreamings and drove through the gates of the park. I had been shutting my modern surroundings out of my thoughts, so completely, and living as it were in the wild world of ages ago, that when I let myself come back suddenly to the twentieth century, and stare at the park and the people, the change was tremendous. All around me were the well-dressed descendants of primitive animals, whizzing about in bright motors, past tall, soaring buildings. What gifted, energetic achievers they suddenly seemed!
I thought of a photograph I had once seen, of a ship being torpedoed. There it was, the huge, finely made structure, awash in the sea, with tiny black spots hanging on to its side--crew and passengers. The great ship, even while sinking, was so mighty, and those atoms so helpless. Yet, it was those tiny beings that had created that ship. They had planned it and built it and guided its bulk through the waves. They had also invented a torpedo that could rend it asunder.
It is possible that our race may be an accident, in a meaningless universe, living its brief life uncared-for, on this dark, cooling star: but even so--and all the more--what marvelous creatures we are! What fairy story, what tale from the Arabian Nights of the jinns, is a hundredth part as wonderful as this true fairy story of simians! It is so much more heartening, too, than the tales we invent. A universe capable of giving birth to many such accidents is--blind or not--a good world to live in, a promising universe.
And if there are no other such accidents, if we stand alone, if all the uncountable armies of planets are empty, or peopled by animals only, with no keys to thought, then we have done something so mighty, what may it not lead to! What powers may we not develop before the Sun dies! We once thought we lived on God's footstool: it may be a throne.
This is no world for pessimists. An amoeba on the beach, blind and helpless, a mere bit of pulp,--that amoeba has grandsons today who read Kant and play symphonies. Will those grandsons in turn have descendants who will sail through the void, discover the foci of forces, the means to control them, and learn how to marshal the planets and grapple with space? Would it after all be any more startling than our rise from the slime?
No sensible amoeba would have ever believed for a minute that any of his most remote children would build and run dynamos. Few sensible men of today stop to feel, in their hearts, that we live in the very same world where that miracle happened.
This world, and our racial adventure, are magical still.
TWENTY