Last and First Men

America was hypnotized by the romantic religiosity of the story. Very soon it became fashionable to be a strict monogamist with one domestic wife, and one ‘symbolical’ wife in the East, or in another town, or a neighbouring street, or with several such in various localities. In China the cold tolerance with which the President was at first treated was warmed by this incident into something like affection. And it was partly through his tact, or the influence of his symbolical wife, that the speeding up of China’s Americanization was effected without disorder. For some months after the foundation of the World State, China had been wholly occupied in coping with the plague of insanity, called ‘the American madness,’ with which her former enemy had poisoned her. The coast region of North China had been completely disorganized. Industry, agriculture, transport, were at a standstill. Huge mobs, demented and starving, staggered about the country devouring every kind of vegetable matter and wrangling over the flesh of their own dead. It was long before the disease was brought under control; and indeed for years afterwards an occasional outbreak would occur, and cause panic throughout the land. To some of the more old-fashioned Chinese it appeared as though the whole population had been mildly affected by the germ; for throughout China a new sect, apparently a spontaneous native growth, calling themselves Energists, began to preach a new interpretation of Buddhism in terms of the sanctity of action. And, strange to say, this gospel throve to such an extent that in a few years the whole educational system was captured by its adherents, though not without a struggle with the reactionary members of the older universities. Curiously enough, however, in spite of this general acceptance of the New Way, in spite of the fact that the young of China were now taught to admire movement in all its forms, in spite of a much increased wage-scale, which put all workers in possession of private mechanical locomotion, the masses of China continued at heart to regard action as a mere means towards rest. And when at last a native physicist pointed out that the supreme expression of energy was the tense balance of forces within the atom, the Chinese applied the doctrine to themselves, and claimed that in them quiescence was the perfect balance of mighty forces. Thus did the East contribute to the religion of this age. The worship of activity was made to include the worship of inactivity. And both were founded on the principles of natural science. 2. THE DOMINANCE OF SCIENCE Science now held a position of unique honour among the First Men. This was not so much because it was in this field that the race long ago during its high noon had thought most rigorously, nor because it was through science that men had gained some insight into the nature of the physical world, but rather because the application of scientific principles had revolutionized their material circumstances. The once fluid doctrines of science had by now begun to crystallize into a fixed and intricate dogma; but inventive scientific intelligence still exercised itself brilliantly in improving the technique of industry, and thus completely dominated the imagination of a race in which the pure intellectual curiosity had waned. The scientist was regarded as an embodiment, not merely of knowledge, but of power; and no legends of the potency of science seemed too fantastic to be believed. A century after the founding of the first World State a rumour began to be heard in China about the supreme secret of scientific religion, the awful mystery of Gordelpus, by means of which it should be possible to utilize the energy locked up in the opposition of proton and electron. Long ago discovered by a Chinese physicist and saint, this invaluable knowledge was now reputed to have been preserved ever since among the élite of science, and to be ready for publication as soon as the world seemed fit to possess it. The new sect of Energists claimed that the young Discoverer was himself an incarnation of Buddha, and that, since the world was still unfit for the supreme revelation, he had entrusted his secret to the Scientists. On the side of Christianity a very similar legend was concerned with the same individual. The Regenerate Christian Brotherhood, by now overwhelmingly the most powerful of the Western Churches, regarded the Discoverer as the Son of God, who, in this his Second Coming, had proposed to bring about the millennium by publishing the secret of divine power; but, finding the peoples still unable to put in practice even the more primitive gospel of love which was announced at his First Coming, he had suffered martyrdom for man’s sake, and had entrusted his secret to the Scientists. The scientific workers of the world had long ago organized themselves as a close corporation. Entrance to the International College of Science was to be obtained only by examination and the payment of high fees. Membership conferred the title of ‘Scientist,’ and the right to perform experiments. It was also an essential qualification for many lucrative posts. Moreover, there were said to be certain technical secrets which members were pledged not to reveal. Rumour had it that in at least one case of minor blabbing the traitor had shortly afterwards mysteriously died. Science itself, the actual corpus of natural knowledge, had by now become so complex that only a tiny fraction of it could be mastered by one brain. Thus students of one branch of science knew practically nothing of the work of others in kindred branches Especially was this the case with the huge science called Subatomic Physics. Within this were contained a dozen studies, any one of which was as complex as the whole of the physics of the Nineteenth Christian Century. This growing complexity had rendered students in one field ever more reluctant to criticize, or even to try to understand, the principles of other fields. Each petty department, jealous of its own preserves, was meticulously respectful of the preserves of others. In an earlier period the sciences had been coordinated and criticized philosophically by their own leaders and by the technical philosophers. But philosophy, as a rigorous technical discipline, no longer existed. There was, of course, a vague framework of ideas, or assumptions, based on science, and common to all men, a popular pseudo-science, constructed by the journalists from striking phrases current among scientists. But actual scientific workers prided themselves on the rejection of this ramshackle structure, even while they themselves were unwittingly assuming it. And each insisted that his own special subject must inevitably remain unintelligible even to most of his brother scientists. Under these circumstances, when rumour declared that the mystery of Gordelpus was known to the physicists, each department of subatomic physics was both reluctant to deny the charge explicitly in its own case, and ready to believe that some other department really did possess the secret. Consequently, the conduct of the scientists as a body strengthened the general belief that they knew and would not tell. About two centuries after the formation of the first World State, the President of the World declared that the time was ripe for a formal union of science and religion, and called a conference of the leaders of these two great disciplines. Upon that island in the Pacific which had become the Mecca of cosmopolitan sentiment, and was by now one vast many-storied and cloud-capped Temple of Peace, the heads of Buddhism, Mohammedanism, Hinduism, the Regenerate Christian Brotherhood, and the Modern Catholic Church in South America, agreed that their differences were but differences of expression. One and all were worshippers of the Divine Energy, whether expressed in activity, or in tense stillness. One and all recognized the saintly Discoverer as either the last and greatest of the prophets or an actual incarnation of divine Movement. And these two concepts were easily shown, in the light of modern science, to be identical. In an earlier age it had been the custom to single out heresy and extirpate it with fire and sword. But now the craving for uniformity was fulfilled by explaining away differences, amid universal applause. When the Conference had registered the unity of the religions, it went on to establish the unity of religion and science. All knew, said the President, that some of the scientists were in possession of the supreme secret, though, wisely, they would not definitely admit it. It was time, then, that the organizations of Science and Religion should be merged, for the better guidance of men. He, therefore, called upon the International College of Science to nominate from amongst themselves a select body, which should be sanctified by the Church, and called the Sacred Order of Scientists. These custodians of the supreme secret were to be kept at public expense. They were to devote themselves wholly to the service of science, and in particular to research into the most scientific manner of worshipping the Divine Gordelpus. Of the scientists present, some few looked distinctly uncomfortable, but the majority scarcely concealed their delight under dignified and thoughtful hesitation. Amongst the priests also two expressions were visible; but on the whole it was felt that the Church must gain by thus gathering into herself the unique prestige of science. And so it was that the Order was founded which was destined to become the dominant force in human affairs until the downfall of the first world civilization. 3. MATERIAL ACHIEVEMENT Save for occasional minor local conflicts, easily quelled by the World Police, the race was now a single social unit for some four thousand years. During the first of these millennia material progress at least was rapid, but subsequently there was little change until the final disintegration. The whole energy of man was concentrated on maintaining at a constant pitch the furious routine of his civilization, until, after another three thousand years of lavish expenditure, certain essential sources of power were suddenly exhausted. Nowhere was there the mental agility to cope with this novel crisis. The whole social order collapsed. We may pass over the earlier stages of this fantastic civilization, and examine it as it stood before the fatal change began to be felt. The material circumstances of the race at this time would have amazed all its predecessors, even those who were in the true sense far more civilized beings. But to us, the Last Men, there is an extreme pathos and even comicality, not only in this most thorough confusion of material development with civilization, but also in the actual paucity of the vaunted material development itself, compared with that of our own society. All the continents, indeed, were by now minutely artificialized. Save for the many wild reserves which were cherished as museums and playgrounds, not a square mile of territory was left in a natural state. Nor was there any longer a distinction between agricultural and industrial areas. All the continents were urbanized, not of course in the manner of the congested industrial cities of an earlier age, but none the less urbanized. Industry and agriculture interpenetrated everywhere. This was possible partly through the great development of aerial communication, partly through a no less remarkable improvement of architecture. Great advances in artificial materials had enabled the erection of buildings in the form of slender pylons which, rising often to a height of three miles, or even more, and founded a quarter of a mile beneath the ground, might yet occupy a ground plan of less than half a mile across. In section these structures were often cruciform; and on each floor, the centre of the long-armed cross consisted of an aerial landing, providing direct access from the air for the dwarf private aeroplanes which were by now essential to the life of every adult. These gigantic pillars of architecture, prophetic of the still mightier structures of an age to come, were scattered over every continent in varying density. Very