1. The Third Human Species
WE have now followed man’s career during some forty million years. The whole period to be covered by this chronicle is about two thousand million. In this chapter, and the next, therefore, we must accomplish a swift flight at great altitude over a tract of time more than three times as long as that which we have hitherto observed. This great expanse is no desert, but a continent teeming with variegated life, and many successive and very diverse civilizations. The myriads of human beings who inhabit it far outnumber the First and Second Men combined. And the content of each one of these lives is a universe, rich and poignant as that of any reader of this book.
In spite of the great diversity of this span of man’s history, it is a single movement within the whole symphony, just as the careers of the First and of the Second Men are each a single movement. Not only is it a period dominated by a single natural human species and the artificial human species into which the natural species at length transformed itself; but, also, in spite of innumerable digressions, a single theme, a single mood of the human will, informs the whole duration. For now at last man’s main energy is devoted to remaking his own physical and mental nature. Throughout the rise and fall of many successive cultures this purpose is progressively clarifying itself, and expressing itself in many tragic and even devastating experiments; until, toward the close of this immense period, it seems almost to achieve its end.
When the Second Men had remained in their strange racial trance for about thirty million years, the obscure forces that make for advancement began to stir in them once more. This reawakening was favoured by geological accident. An incursion of the sea gradually isolated some of their number in an island continent, which was once part of the North Atlantic ocean-bed. The climate of this island gradually cooled from sub-tropical to temperate and sub-arctic. The vast change of conditions caused in the imprisoned race a subtle chemical re-arrangement of the germ-plasm, such that there ensued an epidemic of biological variation. Many new types appeared, but in the long run one, more vigorous and better adapted than the rest, crowded out all competitors and slowly consolidated itself as a new species, the Third Men.
Scarcely more than half the stature of their predecessors, these beings were proportionally slight and lithe. Their skin was of a sunny brown, covered with a luminous halo of red-gold hairs, which on the head became a russet mop. Their golden eyes, reminiscent of the snake, were more enigmatic than profound. Their faces were compact as a cat’s muzzle, their lips full, but subtle at the corners. Their ears, objects of personal pride and of sexual admiration, were extremely variable both in individuals and races. These surprising organs, which would have seemed merely ludicrous to the First Men, were expressive both of temperament and passing mood. They were immense, delicately involuted, of a silken texture, and very mobile. They gave an almost bat-like character to the otherwise somewhat feline heads. But the most distinctive feature of the Third Men was their great lean hands, on which were six versatile fingers, six antennae of living steel.
Unlike their predecessors, the Third Men were short-lived. They had a brief childhood and a brief maturity, followed (in the natural course) by a decade of senility, and death at about sixty. But such was their abhorrence of decrepitude, that they seldom allowed themselves to grow old. They preferred to kill themselves when their mental and physical agility began to decline. Thus, save in exceptional epochs of their history, very few lived to be fifty.
But though in some respects the third human species fell short of the high standard of its predecessor, especially in certain of the finer mental capacities, it was by no means simply degenerate. The admirable sensory equipment of the second species was retained, and even improved. Vision was no less ample and precise and colourful. Touch was far more discriminate, especially in the delicately pointed sixth finger-tip. Hearing was so developed that a man could run through wooded country blind-fold without colliding with the trees. Moreover the great range of sounds and rhythms had acquired an extremely subtle gamut of emotional significance. Music was therefore one of the main preoccupations of the civilizations of this species.
Mentally the Third Men were indeed very unlike their predecessors. Their intelligence was in some ways no less agile; but it was more cunning than intellectual, more practical than theoretical. They were interested more in the world of sense-experience than in the world of abstract reason, and again far more in living things than in the lifeless. They excelled in certain kinds of art, and indeed also in some fields of science. But they were led into science more through practical, æsthetic or religious needs than through intellectual curiosity. In mathematics, for instance (helped greatly by the duodecimal system, which resulted from their having twelve fingers), they became wonderful calculators; yet they never had the curiosity to inquire into the essential nature of number. Nor, in physics, were they ever led to discover the more obscure properties of space. They were, indeed, strangely devoid of curiosity. Hence, though sometimes capable of a penetrating mystical intuition, they never seriously disciplined themselves under philosophy, nor tried to relate their mystical intuitions with the rest of their experience.
In their primitive phases the Third Men were keen hunters; but also, owing to their strong parental impulses, they were much addicted to making pets of captured animals. Throughout their career they displayed what earlier races would have called an uncanny sympathy with, and understanding of, all kinds of animals and plants. This intuitive insight into the nature of living things, and this untiring interest in the diversity of vital behaviour, constituted the dominating impulse throughout the whole career of the third human species. At the outset they excelled not only as hunters but as herdsmen and domesticators. By nature they were very apt in every kind of manipulation, but especially in the manipulation of living things. As a species they were also greatly addicted to play of all kinds, but especially to manipulative play, and above all to the playful manipulation of organisms. From the first they performed great feats of riding on the moose-like deer which they had domesticated. They tamed also a certain gregarious coursing beast. The pedigree of this great leonine wolf led, through the tropical survivors of the Martian plague, back to those descendants of the arctic fox which had over-run the world after the Patagonian disaster. This animal the Third Men trained not only to help them in shepherding and in the chase, but also to play intricate hunting games. Between this hound and its master or mistress there frequently arose a very special relation, a kind of psychical symbiosis, a dumb intuitive mutual insight, a genuine love, based on economic co-operation, but strongly toned also, in a manner peculiar to the third human species, with religious symbolism and frankly sexual intimacy.
As herdsmen and shepherds the Third Men very early practised selective breeding; and increasingly they became absorbed in the perfecting and enriching of all types of animals and plants. It was the boast of every local chieftain not only that the men of his tribe were more manly and the women more beautiful than all others, but also that the bears in his territory were the noblest and most bear-like of all bears, that the birds built more perfect nests and were more skilful fliers and singers than birds elsewhere. And so on, through all the animal and vegetable races.
This biological control was achieved at first by simple breeding experiments, but later and increasingly by crude physiological manipulation of the young animal, the foetus and (later still) the germ-plasm. Hence arose a perennial conflict, which often caused wars of a truly religious bitterness, between the tender-hearted, who shrank from the infliction of pain, and the passionately manipulative, who willed to create at whatever cost. This conflict, indeed, was waged not only between individuals but within each mind; for all were innately hunters and manipulators, but also all had intuitive sympathy even with the quarry which they tormented. The trouble was increased by a strain of sheer cruelty which occurred even in the most tender-hearted. This sadism was at bottom an expression of an almost mystical reverence for sensory experience. Physical pain, being the most intense of all sensed qualities, was apt to be thought the most excellent. It might be expected that this would lead rather to self-torture than to cruelty. Sometimes it did. But in general those who could not appreciate pain in their own flesh were yet able to persuade themselves that in inflicting pain on lower animals they were creating vivid psychic reality, and therefore high excellence. It was just the intense reality of pain, they said, that made it intolerable to men and animals. Seen with the detachment of the divine mind, it appeared in its true beauty. And even man, they declared, could appreciate its excellence when it occurred not in men but in animals.
Though the Third Men lacked interest in systematic thought, their minds were often concerned with matters outside the fields of private and social economy. They experienced not only æsthetic but mystical cravings. And though they were without any appreciation of those finer beauties of human personality, which their predecessors had admired as the highest attainment of life on the planet, the Third Men themselves, in their own way, sought to make the best of human nature, and indeed of animal nature. Man they regarded in two aspects. In the first place he was the noblest of all animals, gifted with unique aptitudes. He was, as was sometimes said, God’s chief work of art. But secondly, since his special virtues were his insight into the nature of all living things and his manipulative capacity, he was himself God’s eye and God’s hand. These convictions were expressed over and over again in the religions of the Third Men, by the image of the deity as a composite animal, with wings of the albatross, jaws of the great wolf-dog, feet of the deer, and so on. For the human element was represented in this deity by the hands, the eyes, and the sexual organs of man. And between the divine hands lay the world, with all its diverse population. Often the world was represented as being the fruit of God’s primitive potency, but also as in process of being drastically altered and tortured into perfection by the hands.
Most of the cultures of the Third Men were dominated by this obscure worship of Life as an all-pervading spirit, expressing itself in myriad diverse individuals. And at the same time the intuitive loyalty to living things and to a vaguely conceived life-force was often complicated by sadism. For in the first place it was recognized, of course, that what is valued by higher beings may be intolerable to lower; and, as has been said, pain itself was thought to be a superior excellence of this kind. And again in a second manner sadism expressed itself. The worship of Life, as agent or subject, was complemented by worship of environment, as object to life’s subjectivity, as that which remains ever foreign to life, thwarting its enterprises, torturing it, yet making it possible, and, by its very resistance, goading it into nobler expressions. Pain, it was said, was the most vivid apprehension of the sacred and universal Object.
The thought of the third human species was never systematic. But in some such manner as the foregoing it strove to rationalize its obscure intuition of the beauty which includes at once Life’s victory and defeat.
Such, in brief, was the physical and mental nature of the third human species. In spite of innumerable distractions, the spirit of the Third Men kept on returning to follow up the thread of biological interest through a thousand variegated cultures. Again and again folk after folk would clamber out of savagery and barbarism into relative enlightenment; and mostly, though not always, the main theme of this enlightenment was some special mood either of biological creativeness or of sadism, or of both. To a man born into such a society, no dominant characteristic would be apparent. He would be impressed rather by the many-sidedness of human activities in his time. He would note a wealth of personal intercourse, of social organization and industrial invention, of art and speculation, all set in that universal matrix, the private struggle to preserve or express the self. Yet the historian may often see in a society, over and above this multifarious proliferation, some one controlling theme.
Again and again, then, at intervals of a few thousand or a few hundred thousand years, man’s whim was imposed upon the fauna and flora of the earth, and at length directed to the task of remaking man himself. Again and again, through a diversity of causes, the effort collapsed, and the species sank once more into chaos. Sometimes indeed there was an interlude of culture in some quite different key. Once, early in the history of the species, and before its nature had become fixed, there occurred a nonindustrial civilization of a genuinely intellectual kind, almost like that of Greece. Sometimes, but not often, the third human species fooled itself into an extravagantly industrial world civilization, in the manner of the Americanized First Men. In general its interest was too much concerned with other matters to become entangled with mechanical devices. But on three occasions at least it succumbed. Of these civilizations one derived its main power from wind and falling water, one from the tides, one from the earth’s internal heat. The first, saved from the worst evils of industrialism by the limitations of its power, lasted some hundred thousand years in barren equilibrium, until it was destroyed by an obscure bacterium. The second was fortunately brief; but its fifty thousand years of unbridled waste of tidal energy was enough to interfere appreciably with the orbit of the moon. This world-order collapsed at length in a series of industrial wars. The third endured a quarter of a million years as a brilliantly sane and efficient world organization. Throughout most of its existence there was almost complete social harmony with scarcely as much internal strife as occurs in a bee-hive. But once more civilization came at length to grief, this time through the misguided effort to breed special human types for specialized industrial pursuits.
Industrialism, however, was never more than a digression, a lengthy and disastrous irrelevance in the life of this species. There were other digressions. There were for instance cultures, enduring sometimes for several thousand years, which were predominantly musical. This could never have occurred among the First Men; but, as was said, the third species was peculiarly developed in hearing, and in emotional sensitivity to sound and rhythm. Consequently, just as the First Men at their height were led into the wilderness by an irrational obsession with mechanical contrivances, just as the Third Men themselves were many times undone by their own interest in biological control, so, now and again, it was their musical gift that hypnotized them.
Of these predominantly musical cultures the most remarkable was one in which music and religion combined to form a tyranny no less rigid than that of religion and science in the remote past. It is worth while to dwell on one of these episodes for a few moments.
The Third Men were very subject to a craving for personal immortality. Their lives were brief, their love of life intense. It seemed to them a tragic flaw in the nature of existence that the melody of the individual life must either fade into a dreary senility or be cut short, never to be repeated. Now music had a special significance for this race. So intense was their experience of it, that they were ready to regard it as in some manner the underlying reality of all things. In leisure hours, snatched from a toilful and often tragic life, groups of peasants would seek to conjure about them by song or pipe or viol a universe more beautiful, more real, than that of daily labour. Concentrating their sensitive hearing upon the inexhaustible diversity of tone and rhythm, they would seem to themselves to be possessed by the living presence of music, and to be transported thereby into a lovelier world. No wonder they believed that every melody was a spirit, leading a life of its own within the universe of music. No wonder they imagined that a symphony or chorus was itself a single spirit inhering in all its members. No wonder it seemed to them that when men and women listened to great music, the barriers of their individuality were broken down, so that they became one soul through communion with the music.
The prophet was born in a highland village where the native faith in music was intense, though quite unformulated. In time he learnt to raise his peasant audiences to the most extravagant joy and the most delicious sorrow. Then at last he began to think, and to expound his thoughts with the authority of a great bard. Easily he persuaded men that music was the reality, and all else illusion, that the living spirit of the universe was pure music, and that each individual animal and man, though he had a body that must die and vanish for ever, had also a soul that was music and eternal. A melody, he said, is the most fleeting of things. It happens and ceases. The great silence devours it, and seemingly annihilates it. Passage is essential to its being. Yet though for a melody, to halt is to die a violent death, all music, the prophet affirmed, has also eternal life. After silence it may occur again, with all its freshness and aliveness. Time cannot age it; for its home is in a country outside time. And that country, thus the young musician earnestly preached, is also the home land of every man and woman, nay of every living thing that has any gift of music. Those who seek immortality, must strive to waken their tranced souls into melody and harmony. And according to their degree of musical originality and proficiency will be their standing in the eternal life.
The doctrine, and the impassioned melodies of the prophet, spread like fire. Instrumental and vocal music sounded from every pasture and corn plot. The government tried to suppress it, partly because it was thought to interfere with agricultural productivity, largely because its passionate significance reverberated even in the hearts of courtly ladies, and threatened to undo the refinement of centuries. Nay, the social order itself began to crumble. For many began openly to declare that what mattered was not aristocratic birth, nor even proficiency in the time-honoured musical forms (so much prized by the leisured), but the gift of spontaneous emotional expression in rhythm and harmony. Persecution strengthened the new faith with a glorious company of martyrs who, it was affirmed, sang triumphantly even in the flames.
One day the sacred monarch himself, hitherto a prisoner within the conventions, declared half sincerely, half by policy, that he was converted to his people’s faith. Bureaucracy gave place to an enlightened dictatorship, the monarch assumed the title of Supreme Melody, and the whole social order was re-fashioned, more to the taste of the peasants. The subtle prince, backed by the crusading zeal of his people, and favoured by the rapid spontaneous spread of the faith in all lands, conquered the whole world, and founded the Universal Church of Harmony. The prophet himself, meanwhile, dismayed by his own too facile success, had retired into the mountains to perfect his art under the influence of their great quiet, or the music of wind, thunder and waterfall. Presently, however, the silence of the fells was shattered by the blare of military bands and ecclesiastical choirs, which the emperor had sent to salute him and conduct him to the metropolis. He was secured, though not without a scrimmage, and lodged in the High Temple of Music. There he was kept a prisoner, dubbed God’s Big Noise, and used by the world-government as an oracle needing interpretation. In a few years the official music of the temple, and of deputations from all over the world, drove him into raving madness; in which state he was the more useful to the authorities.
Thus was founded the Holy Empire of Music, which gave order and purpose to the species for a thousand years. The sayings of the prophet, interpreted by a series of able rulers, became the foundation of a great system of law which gradually supplanted all local codes by virtue of its divine authority. Its root was madness; but its final expression was intricate common sense, decorated with harmless and precious flowers of folly. Throughout, the individual was wisely, but tacitly, regarded as a biological organism having definite needs or rights and definite social obligations; but the language in which this principle was expressed and elaborated was a jargon based on the fiction that every human being was a melody, demanding completion within a greater musical theme of society.
Toward the close of this millennium of order a schism occurred among the devout. A new and fervent sect declared that the true spirit of the musical religion had been stifled by ecclesiasticism. The founder of the religion had preached salvation by individual musical experience, by an intensely emotional communion with the Divine Music. But little by little, so it was said, the church had lost sight of this central truth, and had substituted a barren interest in the objective forms and principles of melody and counterpoint. Salvation, in the official view, was not to be had by subjective experience, but by keeping the rules of an obscure musical technique. And what was this technique? Instead of making the social order a practical expression of the divine law of music, churchmen and statesmen had misinterpreted these divine laws to suit mere social convenience, until the true spirit of music had been lost. Meanwhile on the other side a counter-revival took place. The self-centred and soul-saving mood of the rebels was ridiculed. Men were urged to care rather for the divine and exquisitely ordered forms of music itself than for their own emotion.
It was amongst the rebel peoples that the biological interest of the race, hitherto subordinate, came into its own. Mating, at least among the more devout sort of women, began to be influenced by the desire to have children who should be of outstanding musical brilliance and sensitivity. Biological sciences were rudimentary, but the general principle of selective breeding was known. Within a century this policy of breeding for music, or breeding “soul,” developed from a private idiosyncrasy into a racial obsession. It was so far successful that after a while a new type became common, and thrived upon the approbation and devotion of ordinary persons. These new beings were indeed extravagantly sensitive to music, so much so that the song of a sky-lark caused them serious torture by its banality, and in response to any human music of the kind which they approved, they invariably fell into a trance. Under the stimulus of music which was not to their taste they were apt to run amok and murder the performers.
We need not pause to trace the stages by which an infatuated race gradually submitted itself to the whims of these creatures of human folly, until for a brief period they became the tyrannical ruling caste of a musical theocracy. Nor need we observe how they reduced society to chaos; and how at length an age of confusion and murder brought mankind once more to its senses, but also into so bitter a disillusionment that the effort to re-orientate the whole direction of its endeavour lacked determination. Civilization fell to pieces and was not rebuilt till after the race had lain fallow for some thousands of years.
So ended perhaps the most pathetic of racial delusions. Born of a genuine and potent æsthetic experience, it retained a certain crazy nobility even to the end.
Many scores of other cultures occurred, separated often by long ages of barbarism, but they must be ignored in this brief chronicle. The great majority of them were mainly biological in spirit. Thus one was dominated by an obsessive interest in flight, and therefore in birds, another by the concept of metabolism, several by sexual creativity, and very many by some general but mostly unenlightened policy of eugenics. All these we must pass over, so that we may descend to watch the greatest of all the races of the third species torture itself into a new form.
It was after an unusually long period of eclipse that the spirit of the third human species attained its greatest brilliance. We need not watch the stages by which this enlightenment was reached. Suffice it that the upshot was a very remarkable civilization, if such a word can be applied to an order in which agglomerations of architecture were unknown, clothing was used only when needed for warmth, and such industrial development as occurred was wholly subordinated to other activities.
Early in the history of this culture the requirements of hunting and agriculture, and the spontaneous impulse to manipulate live things, gave rise to a primitive but serviceable system of biological knowledge. Not until the culture had unified the whole planet, did biology itself give rise to chemistry and physics. At the same time a well-controlled industrialism, based first on wind and water, and later on subterranean heat, afforded the race all the material luxuries it desired, and much leisure from the business of keeping itself in existence. Had there not already existed a more powerful and all-dominating interest, industrialism itself would probably have hypnotized the race, as it had so many others. But in this race the interest in live things, which characterized the whole species, was dominant before industrialism began. Egotism among the Third Men could not be satisfied by the exercise of economic power, nor by the mere ostentation of wealth. Not that the race was immune from egotism. On the contrary, it had lost almost all that spontaneous altruism which had distinguished the Second Men. But in most periods the only kind of personal ostentation which appealed to the Third Men was directly connected with the primitive interest in “pecunia.” To own many and noble beasts, whether they were economically productive or not, was ever the mark of respectability. The vulgar, indeed, were content with mere numbers, or at most with the conventional virtues of the recognized breeds. But the more refined pursued, and flaunted, certain very exact principles of æsthetic excellence in their control of living forms.
In fact, as the race gained biological insight, it developed a very remarkable new art, which we may call “plastic vital art.” This was to become the chief vehicle of expression of the new culture. It was practised universally, and with religious fervour; for it was very closely connected with the belief in a life-god. The canons of this art, and the precepts of this religion, fluctuated from age to age, but in general certain basic principles were accepted. Or rather, though there was almost always universal agreement that the practice of vital art was the supreme goal, and should not be treated in a utilitarian spirit, there were two conflicting sets of principles which were favoured by opposed sets. One mode of vital art sought to evoke the full potentiality of each natural type as a harmonious and perfected nature, or to produce new types equally harmonious. The other prided itself on producing monsters. Sometimes a single capacity was developed at the expense of the harmony and welfare of the organism as a whole. Thus a bird was produced which could fly faster than any other bird; but it could neither reproduce nor even feed, and therefore had to be maintained artificially. Sometimes, on the other hand, certain characters incompatible in nature were forced upon a single organism, and maintained in precarious and torturing equilibrium. To give examples, one much-talked-of feat was the production of a carnivorous mammal in which the fore limbs had assumed the structure of a bird’s wings, complete with feathers. This creature could not fly, since its body was wrongly proportioned. Its only mode of locomotion was a staggering run with outstretched wings. Other examples of monstrosity were an eagle with twin heads, and a deer in which, with incredible ingenuity, the artists had induced the tail to develop as a head, with brain, sense organs, and jaws. In this monstrous art, interest in living things was infected with sadism through the preoccupation with fate, especially internal fate, as the divinity that shapes our ends. In its more vulgar forms, of course, it was a crude expression of egotistical lust in power.
This motif of the monstrous and the self-discrepant was less prominent than the other, the motif of harmonious perfection; but at all times it was apt to exercise at least a subconscious influence. The supreme aim of the dominant, perfection-seeking movement was to embellish the planet with a very diverse fauna and flora, with the human race as at once the crown and the instrument of terrestrial life. Each species, and each variety, was to have its place and fulfil its part in the great cycle of living types. Each was to be internally perfected to its function. It must have no harmful relics of a past manner of life; and its capacities must be in true accord with one another. But, to repeat, the supreme aim was not concerned merely with individual types, but with the whole vital economy of the planet. Thus, though there were to be types of every order from the most humble bacterium up to man, it was contrary to the canon of orthodox sacred art that any type should thrive by the destruction of a type higher than itself. In the sadistic mode of the art, however, a peculiarly exquisite tragic beauty was said to inhere in situations in which a lowly type exterminated a higher. There were occasions in the history of the race when the two sects indulged in bloody conflict because the sadists kept devising parasites to undermine the noble products of the orthodox.
Of those who practised vital art, and all did so to some extent, a few, though they deliberately rejected the orthodox principles, gained notoriety and even fame by their grotesques; while others, less fortunate, were ready to accept ostracism and even martyrdom, declaring that what they had produced was a significant symbol of the universal tragedy of vital nature. The great majority, however, accepted the sacred canon. They had therefore to choose one or other of certain recognized modes of expression. For instance, they might seek to enhance some extant type of organism, both by perfecting its capacities and by eliminating from it all that was harmful or useless. Or else, a more original and precarious work, they might set about creating a new type to fill a niche in the world, which had not yet been occupied. For this end they would select a suitable organism, and seek to remake it upon a new plan, striving to produce a creature of perfectly harmonious nature precisely adapted to the new way of life. In this kind of work sundry strict æsthetic principles must be observed. Thus it was considered bad art to reduce a higher type to a lower, or in any manner to waste the capacities of a type. And further, since the true end of art was not the production of individual types, but the production of a world-wide and perfectly systematic fauna and flora, it was inadmissible to harm even accidentally any type higher than that which it was intended to produce. For the practice of orthodox vital art was regarded as a co-operative enterprise. The ultimate artist, under God, was mankind as a whole; the ultimate work of art must be an ever more subtle garment of living forms for the adornment of the planet, and the delight of the supreme Artist, in relation to whom man was both creature and instrument.
Little was achieved, of course, until the applied biological sciences had advanced far beyond the high-water mark attained long ago during the career of the Second Men. Much more was needed than the rule-of-thumb principles of earlier breeders. It took this brightest of all the races of the third species many thousands of years of research to discover the more delicate principles of heredity, and to devise a technique by which the actual hereditary factors in the germ could be manipulated. It was this increasing penetration of biology itself that opened up the deeper regions of chemistry and physics. And owing to this historical sequence the latter sciences were conceived in a biological manner, with the electron as the basic organism, and the cosmos as an organic whole.
Imagine, then, a planet organized almost as a vast system of botanical and zoological gardens, or wild parks, interspersed with agriculture and industry. In every great centre of communications occurred annual and monthly shows. The latest creations were put through their paces, judged by the high priests of vital art, awarded distinctions, and consecrated with religious ceremony. At these shows some of the exhibits would be utilitarian, others purely æsthetic. There might be improved grains, vegetables, cattle, some exceptionally intelligent or sturdy variety of herdsman’s dog, or a new micro-organism with some special function in agriculture or in human digestion. But also there would be the latest achievements in pure vital art. Great sleek-limbed, hornless, racing deer, birds or mammals adapted to some hitherto unfulfilled role, bears intended to outclass all existing varieties in the struggle for existence, ants with specialized organs and instincts, improvements in the relations of parasite and host, so as to make a true symbiosis in which the host profited by the parasite. And so on. And everywhere there would be the little unclad ruddy faun-like beings who had created these marvels. Shy forest-dwelling folk of Gurkha physique would stand beside their antelopes, vultures, or new great cat-like prowlers. A grave young woman might cause a stir by entering the grounds followed by several gigantic bears. Crowds would perhaps press round to examine the creatures’ teeth or limbs, and she might scold the meddlers away from her patient flock. For the normal relation between man and beast at this time was one of perfect amity, rising, sometimes, in the case of domesticated animals, to an exquisite, almost painful, mutual adoration. Even the wild beasts never troubled to avoid man, still less to attack him, save in the special circumstances of the hunt and the sacred gladiatorial show.
These last need special notice. The powers of combat in beasts were admired no less than other powers. Men and women alike experienced a savage joy, almost an ecstasy, in the spectacle of mortal combat. Consequently there were formal occasions when different kinds of beasts were enraged against one another and allowed to fight to the death. Not only so, but also there were sacred contests between beast and man, between man and man, between woman and woman, and, most surprising to the readers of this book, between woman and man. For in this species, woman in her prime was not physically weaker than her partner.
Almost from the first, vital art had been applied to some extent to man himself, though with hesitation. Certain great improvements had been effected, but only improvements about which there could be no two opinions. The many diseases and abnormalities left over from past civilizations were patiently abolished, and various more fundamental defects were remedied. For instance, teeth, digestion, glandular equipment and the circulatory system were greatly improved. Extreme good health and considerable physical beauty became universal. Child-bearing was made a painless and health-giving process. Senility was postponed. The standard of practical intelligence was appreciably raised. These reforms were made possible by a vast concerted effort of research and experiment supported by the world community. But private enterprise was also effective, for the relation between the sexes was much more consciously dominated by the thought of offspring than among the First Men. Every individual knew the characteristics of his or her hereditary composition, and knew what kinds of offspring were to be expected from intercourse of different hereditary types. Thus in courtship the young man was not content to persuade his beloved that his mind was destined by nature to afford her mind joyful completion; he sought also to persuade her that with his help she might bear children of a peculiar excellence. Consequently there was at all times going on a process of selective breeding towards the conventionally ideal type. In certain respects the ideal remained constant for many thousands of years. It included health, cat-like agility, manipulative dexterity, musical sensitivity, refined perception of rightness and wrongness in the sphere of vital art, and an intuitive practical judgment in all the affairs of life. Longevity, and the abolition of senility, were also sought, and partially attained. Waves of fashion sometimes directed sexual selection toward prowess in combat, or some special type of facial expression or vocal powers. But these fleeting whims were negligible. Only the permanently desired characters were actually intensified by private selective breeding.
But at length there came a time when more ambitious aims were entertained. The world-community was now a highly organized theocratic hierarchy, strictly but on the whole benevolently ruled by a supreme council of vital priests and biologists. Each individual, down to the humblest agricultural worker, had his special niche in society, allotted him by the supreme council or its delegates, according to his known heredity and the needs of society. This system, of course, sometimes led to abuse, but mostly it worked without serious friction. Such was the precision of biological knowledge that each person’s mental calibre and special aptitudes were known beyond dispute, and rebellion against his lot in society would have been rebellion against his own heredity. This fact was universally known, and accepted without regret. A man had enough scope for emulation and triumph among his peers, without indulging in vague attempts to transcend his own nature, by rising into a superior hierarchical order. This state of affairs would have been impossible had there not been universal faith in the religion of life and the truth of biological science. Also it would have been impossible had not all normal persons been active practitioners of the sacred vital art, upon a plane suited to their capacity. Every individual adult of the rather scanty world-population regarded himself or herself as a creative artist, in however humble a sphere. And in general he, or she, was so fascinated by the work, that he was well content to leave social organization and control to those who were fitted for it. Moreover, at the back of every mind was the conception of society itself as an organism of specialized members. The strong sentiment for organized humanity tended, in this race, to master even its strong egotistical impulses, though not without a struggle.
It was such a society, almost unbelievable to the First Men, that now set about remaking human nature. Unfortunately there were conflicting views about the goal. The orthodox desired only to continue the work that had for long been on foot; though they proposed greater enterprise and co-ordination. They would perfect man’s body, but upon its present plan; they would perfect his mind, but without seeking to introduce anything new in essence. His physique, percipience, memory, intelligence and emotional nature, should be improved almost beyond recognition; but they must, it was said, remain essentially what they always had been.
A second party, however, finally persuaded orthodox opinion to amplify itself in one important respect. As has already been said, the Third Men were prone to phases of preoccupation with the ancient craving for personal immortality. This craving had often been strong among the First Men; and even the Second Men, in spite of their great gift of detachment, had sometimes allowed their admiration for human personality to persuade them that souls must live for ever. The short-lived and untheoretical Third Men, with their passion for living things of all kinds, and all the diversity of vital behaviour, conceived immortality in a variety of manners. In their final culture they imagined that at death all living things whom the Life God approved passed into another world, much like the familiar world, but happier. There they were said to live in the presence of the deity, serving him in untrammelled vital creativeness of sundry kinds.
Now it was believed that communication might occur between the two worlds, and that the highest type of terrestrial life was that which communicated most effectively, and further that the time had now arrived for much fuller revelation of the life to come. It was therefore proposed to breed highly specialized communicants whose office should be to guide this world by means of advice from the other. As among the First Men, this communication with the unseen world was believed to take place in the mediumistic trance. The new enterprise, then, was to breed extremely sensitive mediums, and to increase the mediumistic powers of the average individual.
There was yet another party, whose aim was very different. Man, they said, is a very noble organism. We have dealt with other organisms so as to enhance in each its noblest attributes. It is time to do the same with man. What is most distinctive in man is intelligent manipulation, brain and hand. Now hand is really outclassed by modern mechanisms, but brain will never be outclassed. Therefore we must breed strictly for brain, for intelligent co-ordination of behaviour. All the organic functions which can be performed by machinery, must be relegated to machinery, so that the whole vitality of the organism may be devoted to brain-building and brain-working. We must produce an organism which shall be no mere bundle of relics left over from its primitive ancestors and precariously ruled by a glimmer of intelligence. We must produce a man who is nothing but man. When we have done this we can, if we like, ask him to find out the truth about immortality. And also, we can safely surrender to him the control of all human affairs.
The governing caste were strongly opposed to this policy. They declared that, if it succeeded, it would only produce a most inharmonious being whose nature would violate all the principles of vital æsthetics. Man, they said, was essentially an animal, though uniquely gifted. His whole nature must be developed, not one faculty at the expense of others. In arguing thus, they were probably influenced partly by the fear of losing their authority; but their arguments were cogent, and the majority of the community agreed with them. Nevertheless a small group of the governors themselves were determined to carry through the enterprise in secret.
There was no need of secrecy in breeding communicants. The world state encouraged this policy and even set up institutions for its pursuit.