Chapter 7

There are two elements of consolation in life: the things of which we are sure, and the things of which we are unsure. We are sure that man has somehow been launched upon the most romantic adventure that mind can conceive. He has set forth to conquer and subdue the world, including the stupidities and basenesses of his own nature. At first his progress was incalculably slow; then he came on with a rush in the great sub-tropical river basins; and presently, where the brine of the Ægean got into his blood, he achieved such miracles of thought and art that his subsequent history, for well-nigh two thousand years, bore the appearance of retrogression. I have already asked what the Invisible King was about when he suffered the glory that was Athens to sink in the fog-bank that was Alexandria. At all events, that wonderful false-start came to nothing. Rome succeeded to the world-leadership; and Rome, though energetic and capable, was never brilliant. With her, European free thought, investigation, science flickered out, and Asian religion took its place. Truly the slip-back from antiquity to the dark ages offers a specious argument to the atheists--the true and irredeemable atheists--who deny the reality of progress. Specious, but quite insubstantial; for we can analyze the terrestrial conditions which led to that catastrophe, and assure ourselves that the bugbear of their recurrence is nothing more than a bugbear. The printing-press alone is an inestimable safeguard. If the Greeks had hit upon the idea of movable types--and it is little to the credit of the Invisible King that they did not--the onrush of barbarism and Byzantinism would not have been half so disastrous. And even through the Dark Ages the bias towards betterment is still perceptible, though its operation was terribly hampered. Then, at last, the sixteenth and seventeenth centuries took up the thread of progress where antiquity had dropped it. Science revived, and bade defiance to dogma. The garnering of knowledge began afresh; and true knowledge has this to distinguish it from pseudo-sciences like astrology, theology, and philately, that it is instinct with procreative vigour. Knowledge breeds knowledge with ever-increasing rapidity; and the result is that the past hundred years have seen additions to man's control over the powers of nature which outstrip the wildest imaginings of Eastern romance. When Mr. Gladstone first went to Rome in 1832, his "transportation" was no swifter and scarcely more comfortable than that of Cæsar in the fifties before Christ. Today he could fly over the Matterhorn and Monte Rosa, and then cover the distance from Milan onwards at the rate of seventy miles an hour in a limousine as luxurious as an Empress's boudoir. We are piling up the knowledge which is power at an enormous rate--indeed rather too rapidly, since we have not yet the sense to discriminate between power for good and power for evil. But "burnt bairns dread the fire," and after the present awful experience, there is fair ground for hope that measures will be taken to provide strait-waistcoats for the criminal lunatics whose vanity and greed impel them to let loose the powers of destruction.

Can any thinking man say that the world is quite the same to him since the invention of wireless telegraphy? True it is only one among the multitude of phenomena behind which the Veiled Being dissembles himself. But is it not a phenomenon of a new and perhaps an epoch-marking order? It may not make the veil more diaphanous, but it somehow suggests an alteration--perhaps a progressive alteration--in its texture.

When we say we are sure of the fact of progress, the atheist comes down on us with the retort that we thereby confess ourselves naïve and credulous optimists. As well say that when we express our confidence that the North Western Railway will carry us to Manchester, we thereby imply the belief that Manchester is the Earthly Paradise. It is quite possible--any one who is so minded may say it is quite probable--that progress means advance towards disillusion. What we are sure of is merely this: that life may be, and ought to be, a very different thing from what it now is, and that it is in our own power to make it so. We have not the least doubt that the generations which come after us will say:--

We will not cease from mortal strife, Nor shall the sword slip from our hand, Till we have built Jerusalem In England's green and pleasant land.

But whether, when they have built it, they will think Jerusalem worth the building is quite a different matter. It may be that Leopardi was right when he said, "Men are miserable by necessity, but resolute in believing themselves to be miserable by accident." That is a proposition which the individual can accept or reject so far as his own little span is concerned, but on which the race, as such, can pass no valid judgment. Life has never had a fair chance. It has always been so beset with accidental and corrigible evils that no man can say what life, in its ultimate essence, really is. All we know is that many of its miseries are factitious, inessential, eminently curable; and till these are eradicated, how are we to determine whether there are other evils too deep-rooted for our surgery? It may be, for example, that the elimination of Pain would only leave a vacuum for Tedium to rush in; but how are we to decide this _à priori_? Let us learn what are the true potentialities of life before we undertake to declare whether it is worth living or not.

Perhaps I may be allowed to quote at this point some words of my own which express the idea I am trying to convey as clearly as I am capable of putting it. They are part of the last paragraph of an address entitled _Knowledge and Character: The Straight Road in Education_:[5]

The great, dominant, all-controlling fact of this life is the innate bias of the human spirit, not towards evil, as the theologians tell us, but towards good. But for this bias, man would never have been man; he would only have been one more species of wild animal ranging a savage, uncultivated globe, the reeking battle-ground of sheer instinct and appetite. But somehow and somewhere there germinated in his mind the idea that association, co-operation, would serve his ends better than unbridled egoism in the struggle for existence. Instead of "each man for himself" his motto became "each man for his family, or his tribe, or his nation, or--ultimately--for humankind." And, at a very early stage, what made for association, co-operation, brotherhood, came to be designated "good," while that which sinned against these upward tendencies was stigmatized as "evil." From that moment the battle was won, and the transfiguration of human life became only a matter of time. The prejudice in favour of the idea of good is the fundamental fact of our moral nature. It has an irresistible, a magical prestige. We have made, and are still making, a myriad mistakes--tragic and horrible mistakes--in striving for good things which are evils in disguise. A few of us (though relatively not very many) try to overcome the prejudice altogether, and say, "Evil, be thou my good!" But even these recreants and deserters from the great army of humanity have to express themselves in terms of good, and to take their stand on a sheer contradiction. Evil, as such, has simply not a fighting chance. The prestige of good is stupendous. We are all hypnotized by it; and the reason we are slow in realizing the ideal is, not that we are evil, but that we are stupid.

[5] London: George Allen and Unwin, 1916.

"Mit der Dummheit kämpfen Götter selbst vergebens"--no one had a better right to say that than a German poet. But though the Invisible King has made a poor fight against human stupidity, it is not really unconquerable. If Gods cannot conquer it, men can. Its strongholds are falling one by one, and, though a long fight is before us, its end is not in doubt.

We may even hope, not without some plausibility, that moral progress may be all the more rapid in the future because the limit of what may be called mechanical progress cannot be so very far off. The conquest of distance is the great material fact that makes for world-organization; and distance cannot, after all, be more than annihilated--it cannot be reduced to a minus quantity. Now that we can whisper round the globe as we whisper round the dome of St. Paul's, we cannot get much further on that line of advance, until immaterial thought-transference shall enable us "to flash through one another in a moment as we will." We may before long have reduced the crossing of the Atlantic from five days to one, or even less; but in that direction, too, there is a limit to progress; no invention will enable us to arrive before we start. The conquest of physical disease seems to be well within view; the possibilities of intensive cultivation and selective breeding in plants and animals are likely to be rapidly developed. When such material problems cease to exercise the first fascination upon the enquiring mind, the mental sciences, psychology and sociology, with the great neglected art of education, may come into their kingdom. Then the atheism which avers that the world stands still, or moves only in a circle, will no longer be possible. Then all reasonable men will feel themselves soldiers in "a mighty army which has won splendid victories (though here and there chequered with defeats) on its march out of the dim and tragic past, and is clearly destined to far greater triumphs in the future, if only each man does, with unflinching loyalty, the duty assigned to him." That loyalty will then be the conscious and acknowledged rule of life, as it is now in an instinctive and half-realized fashion. It will help us, more than all the personifications in the world, to "turn away from self." It will not take the sting from death, but it will enable us to feel that we have earned our rest, and brought no disgrace upon the colors of our regiment.

Is it necessary to protest once more that this assurance of progress towards the good is not to be confounded with optimism? For it is clear that "good" is a question-begging word. The only possible definition of "good" is "that which makes for life"--for life, not only measured by quantity, but by quality and intensity--"that ye may have life more abundantly." Why is egoism evil? Because a world in which it reigned supreme would very soon come to an end, or at any rate could not support anything like the abundance of life which is rendered possible by mutual aid and co-operation. Why are order, justice, courage, humanity good? Because they enable more people to lead fuller lives than would be possible in the absence of such guiding principles. But in all this we assume the validity of the standard--"life"--which is precisely what pessimism denies. And pessimism may quite conceivably be in the right on't. It is quite conceivable that, having made the best that can possibly be made of life, a world-weary race might decide that the best was not good enough, and deliberately turn away from it. But that is a contingency, a speculation, which no sane man would allow to affect his action here and now, or to impair his loyalty to his comrades in the great terrestrial adventure.

And is not this question of the ultimate value of life precisely one of the uncertainties which lend--if the flippancy may be excused--a "sporting interest" to our position? I have said that we have two elements of consolation: the things which are sure and the things which are unsure: in other words, the axioms and the mysteries. Reason is all very well so far as it goes, and we do right to trust to it; but it may prove, after all, that the things that are behind and beyond and above reason are the things that really matter. Does this seem a concession to obscurantism? Not at all--for the things obscurantism glories in are things beneath reason, which is quite another affair. At the same time, we are too apt to think that reason has drawn a complete outline-map of its "sphere of influence," in which there are many details to be filled in, but no boundaries to be shifted, no regions wholly unexplored. It is, for instance, very unreasonable to hold that we can draw a hard and fast line between the materially possible and impossible. There is certainly a curious ragged edge to our purely scientific knowledge, and it may well be that in following up the frayed-out threads we may come upon things very surprising and important. For example, the question whether consciousness can exist detached from organized matter, or attached to some form of matter of which we have no knowledge, I regard as purely a question of evidence; and I not only admit but assert that the evidence pointing in that direction is worthy of careful examination. The interpretation which sees in it a proof of personal immortality may be wrong, but that does not prove that the right interpretation is not worth discovering. The spiritist voyagers may not have reached the Indies of their hopes, yet may have stumbled upon an unsuspected America. Nor does the fact that they are eager and credulous invalidate the whole, or anything like the whole, of their evidence.

After all, is it a greater miracle that consciousness should exist _de_tached from matter than that it should exist _at_tached to matter? Yet the latter miracle nobody doubts, except in the nursery games of the metaphysicians.

To define, or rather to adumbrate, the realm of mystery, which is yet as indisputably real as the realm of reason and sense, we naturally turn to the poets, the seers. Here is a glimpse of it through the eyes of Francis Thompson, that creature of transcendent vision who made a strange pretence of wearing the blinkers of the Roman Catholic Church. Thus he writes in his "Anthem of Earth":--

Ay, Mother! Mother! What is this Man, thy darling kissed and cuffed, Thou lustingly engender'st, To sweat, and make his brag, and rot, Crowned with all honour and all shamefulness? From nightly towers He dogs the secret footsteps of the heavens, Sifts in his hands the stars, weighs them as gold-dust, And yet is he successive unto nothing But patrimony of a little mould, And entail of four planks. Thou hast made his mouth Avid of all dominion and all mightiness, All sorrow, all delight, all topless grandeurs, All beauty and all starry majesties, And dim transtellar things;--even that it may, Filled in the ending with a puff of dust, Confess--"It is enough." The world left empty What that poor mouthful crams. His heart is builded For pride, for potency, infinity, All heights, all deeps, and all immensities, Arras'd with purple like the house of kings,-- To stall the grey rat, and the carrion-worm Statelily lodge. Mother of mysteries! Sayer of dark sayings in a thousand tongues, Who bringest forth no saying yet so dark As we ourselves, thy darkest!

Surely this is the very truth. Man is a hieroglyph to which reason supplies no key--nay, reason itself is the heart of the enigma. And does not this lend a strange fascination to the adventure of life?

Another singer, in a very much simpler strain, puts something of the same idea:--

Marooned on an isle of mystery, From a stupor of sleep we woke, And gazed at each other wistfully, A wondering, wildered folk.

There were flowery valleys and mountains blue, And pastures, and herds galore, And fruits that were luscious to bite into, Though bitter at the core.

So we plucked up heart, and we dree'd our weird Through flickering gleam and gloom, And still for rescue we hoped--or feared-- From our island home and tomb.

But never over the sailless sea Came messenger bark or schooner With news from the far-off realm whence we Set sail for that isle of mystery, Or a whisper of apology From our mute, malign marooner.

The strain of pessimism in this is even more marked than in Thompson's "Anthem"; and indeed it is hard to deny that the resolute silence of the "Veiled Being," the "Invisible King," and all the Gods and godlings ever propounded to mortal piety, is one of their most suspicious characteristics. Yet it may be that this reproach, however natural, does the Veiled Being--or the Younger Power of our alternative myth--a measure of injustice. It may be that the great Dramaturge keeps his plot to himself precisely in order that the interest may be maintained up to the fall of the curtain. It may be that its disclosure would upset the conditions of some vast experiment which he is working out. Where would be the interest of a race if its result were a foregone conclusion? Where the passion of a battle if its issue were foreknown? What if we should prove to be somnambulists treading some dizzy edge between two abysses, and able to reach the goal only on condition that we are unconscious of the process? Perhaps the sanest view of the problem is that presented in Bliss Carman's haunting poem

THE JUGGLER

Look how he throws them up and up, The beautiful golden balls! They hang aloft in the purple air, And there never is one that falls.

He sends them hot from his steady hand, He teaches them all their curves; And whether the reach be little or long, There never is one that swerves.

Some, like the tiny red one there, He never lets go far; And some he has sent to the roof of the tent To swim without a jar.

So white and still they seem to hang, You wonder if he forgot To reckon the time of their return And measure their golden lot.

Can it be that, hurried or tired out, The hand of the juggler shook? O never you fear, his eye is clear, He knows them all like a book.

And they will home to his hand at last, For he pulls them by a cord Finer than silk and strong as fate, That is just the bid of his word.

Was ever there such a sight in the world? Like a wonderful winding skein,-- The way he tangles them up together And ravels them out again!

* * * * *

If I could have him at the inn All by myself some night,-- Inquire his country, and where in the world He came by that cunning sleight!

Where do you guess he learned the trick To hold us gaping here, Till our minds in the spell of his maze almost Have forgotten the time of year?

One never could have the least idea. Yet why he disposed to twit A fellow who does such wonderful things With the merest lack of wit?

Likely enough, when the show is done And the balls all back in his hand, He'll tell us why he is smiling so, And we shall understand.

I am not, perhaps, very firmly assured of this consummation. Yet I am much more hopeful of one day understanding the Juggler and the Balls than of ever getting into confidential relations with Mr. Wells's Invisible King.

* * * * *

One is conscious of a sort of churlishness in thus rejecting the advances of so amiable a character as the Invisible King. But is Mr. Wells, on his side, quite courteous, or even quite fair, to the Veiled Being? "Riddle me no riddles!" he seems to say; "I am tired of your guessing games. Let us have done with 'distressful enquiry into ultimate origins,' and 'bring our minds to the conception of a spontaneous and developing God'--one of whose existence and benevolence we are sure, since we made him ourselves. I want something to worship, to take me out of myself, to inspire me with brave phrases about death. How can one worship an insoluble problem? Will an enigma die with me in a reeling aeroplane? While you lurk obstinately behind that veil, how can I even know that your political views are sound? Whereas the Invisible King gives forth oracles of the highest political wisdom, in a voice which I can scarcely distinguish from my own. You are a remote, tantalizing entity with nothing comforting or stimulating about you. But as for my Invisible King, 'Closer is he than breathing, and nearer than hands and feet.'"

A little way back, I compared Mr. Wells to Moses; but, looked at from another point of view, he and his co-religionists may rather be likened to the Children of Israel. Tired of waiting for news from the God on the cloudy mountain-top, did they not make themselves a synthetic deity, finite, friendly, and very like the Invisible King, inasmuch as he seems to have worked no miracles, and done, in fact, nothing whatever? But the God on the mountain-top was wroth, and accused them of idolatry, surely not without reason. For what is idolatry if it be not manufacturing a God, whether out of golden earrings or out of humanitarian sentiments, and then bowing down and worshipping it?

The wrath of the tribal God against his bovine rival was certainly excessive--yet we cannot regard idolatry as one of the loftier manifestations of the religious spirit. The man who can bow down and worship the work of his hands shows a morbid craving for self-abasement. It is possible, no doubt, to plead that the graven image is a mere symbol of incorporeal, supersensible deity; and the plea is a good one, if, and in so far as, we can believe that the distinction between the sign and the thing signified is clear to the mind of the devotee. The difficulty lies in believing that the type of mind which is capable of focussing its devotion upon a statuette is also capable of distinguishing between the idea of a symbol and the idea of a portrait. But when we pass from the work of a man's hands to the work of his brain--from an actual piece of sculpture to a mental construction--the plea of symbolism can no longer be advanced. This graven image of the mind, so to speak, is the veritable God, or it is nothing; and Mr. Wells, as we have seen, is profuse in his assurances that it is the veritable God. That is what makes his whole attitude and argument so baffling. One can understand an idolater who says "I believe that my God inhabits yonder image," or "Yonder image is only a convenient point of concentration for the reverence, gratitude, and love which pass through it to the august and transcendent Spirit whom it symbolizes." But how are we to understand the idolater who adores, and claims actual divinity for, an emanation from his own brain and the brains of a certain number of like-minded persons? Is it not as though a ventriloquist were to prostrate himself before his own puppet?

This craving for something to worship points to an almost uncanny recrudescence of the spirit of Asia in a fine European intelligence. For my own part, as above stated, I cannot believe Mr. Wells's case to be typical; but in that I may be mistaken. It is possible that an epidemic of Asiatic religiosity may be one of the sequels of the War. If that be so--if there are many people who shrink from the condition of the spiritual "ronin," and are in search of a respectable "daimio" to whom to pay their devotion--I beg leave strongly to urge the claims of the Veiled Being as against the Invisible King.

He has at the outset the not inconsiderable advantage of being an entity instead of a non-entity. Whoever or whatever he may be, we are compelled by the very constitution of our minds to assume his (or its) existence; whereas there is manifestly no compulsion to assume the existence of the Invisible King.