# The Works of H. G. Wells (Atlantic Edition)/The Undying Fire/Chapter 5

CHAPTER THE FIFTH
ELIHU REPROVES JOB
§ 1
"I don't know how all this strikes you," said Mr. Farr, turning suddenly upon Dr. Barrack.
"Well—it's interestin'," said Dr. Barrack, leaning forward upon his folded arms upon the table, and considering his words carefully.
"It's interestin'," he repeated. "I don't know how far you want to hear what I think about it. I'm rather a downright person."
Sir Eliphaz with great urbanity motioned him to speak on.
"There's been, if you'll forgive me, nonsense upon both sides."
He turned to Sir Eliphaz. "This Spook stuff," he said, and paused and compressed his lips and shook his head.
"It won't do.
"I have given some little attention to the evidences in that matter. I'm something of a psychologist—a doctor has to be. Of course, Sir Eliphaz, you're not responsible for all the nonsense you have been talking about sublimated bricks and spook dogs made of concentrated smell."
Sir Eliphaz was convulsed. "Tut, tut!" he said. "But indeed———!"
​"No offence, Sir Eliphaz! If you don't want me to talk I won't; but if you do, then I must say what I have in my mind. And as I say, I don't hold you responsible for the things you have been saying. All this cheap medium stuff has been shot upon the world by Sir Oliver J. Lodge, handed out by him to people distraught with grief, in a great fat impressive-looking volume. . . . No end of them have tried their utmost to take it seriously. . . . It's been a pitiful business. . . . I've no doubt the man is honest after his lights, but what lights they are! Obstinate credulity posing as liberalism. He takes every pretence and dodge of these mediums, he accepts their explanations, he edits their babble and rearranges it to make it seem striking. Look at his critical ability! Because many of the mediums are fairly respectable people who either make no money by their—revelations, or at most a very ordinary living—it's a guinea a go, I believe, usually—he insists upon their honesty. That's his key blunder. Any doctor could tell him, as I could have told him after my first year's practice, that telling the truth is the very last triumph of the human mind. Hardly any of my patients tell the truth—ever. It isn't only that they haven't a tithe of the critical ability and detachment necessary, they haven't any real desire to tell the truth. They want to produce effects. Human beings are artistic still; they aren't beginning to be scientific. Either they minimise or they exaggerate. We all do. If I saw a cat run over outside and I came in here to tell you about it, I should certainly touch up the story, make it more dramatic, ​hurt the cat more, make the dray bigger and so on. I should want to justify my telling the story. Put a woman in that chair there, tell her to close her eyes and feel odd, and she'll feel odd right enough; tell her to produce words and sentences that she finds in her head and she'll produce them; give her half a hint that it comes from eastern Asia and the stuff will begin to correspond to her ideas of pigeon English. It isn't that she is cunningly and elaborately deceiving you. It is that she wants to come up to your expectation. You are focussing your interest on her, and all human beings like to have interest focussed on them, so long as it isn't too hostile. She'll cling to that interest all she knows how. She'll cling instinctively. Most of these mediums never held the attention of a roomful of people in their lives until they found out this way of doing it. . . . What can you expect?"
Dr. Barrack cleared his throat. "But all that's beside the question," he said. "Don't think that because I reject all this spook stuff, I'm setting up any finality for the science we have to-day. It's just a little weak squirt of knowledge—all the science in the world. I grant you there may be forces, I would almost say there must be forces in the world, forces universally present, of which we still know nothing. Take the case of electricity. What did men know of electricity in the days of Gilbert? Practically nothing. In the early Neolithic age I doubt if any men had ever noticed there was such a thing as air. I grant you that most things are still unknown. Things perhaps right under our noses. But that doesn't help ​the case of Sir Eliphaz one little bit. These unknown things, as they become known, will join on to the things we do know. They'll complicate or perhaps simplify our ideas, but they won't contradict our general ideas. They'll be things in the system. They won't get you out of the grip of the arguments Mr. Huss has brought forward. So far, so far as concerns your Immortality, Sir Eliphaz, I am, you see, entirely with Mr. Huss. It's a fancy; it's a dream. As a fancy it's about as pretty as creaking boards at bedtime; as a dream—it's unattractive. As Mr. Huss has said.
"But when it comes to Mr. Huss and his Immortality then I find myself with you, gentlemen. That too is a dream. Less than a dream. Less even than a fancy; it's a play on words. Here is this Undying Flame, this Spirit of God in man; it's in him, he says, it's in you, Sir Eliphaz, it's in you, Mr.—Dad, wasn't it? it's in this other gentleman whose name I didn't quite catch; and it's in me. Well, it's extraordinary that none of us know of it except Mr. Huss. How you feel about it I don't know, but personally I object to being made part of God and one with Mr. Huss without my consent in this way. I prefer to remain myself. That may be egotism, but I am by nature an egotistical creature. And Agnostic. . . .
"You've got me talking now, and I may as well go through with it. What is an Agnostic really? A man who accepts fully the limitations of the human intelligence, who takes the world as he finds it, and who takes himself as he finds himself and declines to go further. There may be other universes and ​dimensions galore. There may be a fourth dimension, for example, and, if you like, a fifth dimension and a sixth dimension and any number of other dimensions. They don't concern me. I live in this universe and in three dimensions, and I have no more interest in all these other universes and dimensions than a bug under the wall-paper has in the deep, deep sea. Possibly there are bugs under the wall-paper with a kind of reasoned consciousness of the existence of the deep, deep sea, and a half belief that when at last the Keating's powder gets them, thither they will go. I—if I may have one more go at the image—just live under the wall-paper. . . .
"I am an Agnostic, I say. I have had my eyes pretty well open at the universe since I came into it six and thirty years ago. And not only have I never seen nor heard of nor smelt nor touched a ghost or spirit, Sir Eliphaz, but I have never seen a gleam or sign of this Providence, the Great God of the World of yours, or of this other minor and modern God that Mr. Huss has taken up. In the hearts of men I have found malformations, ossifications, clots, and fatty degeneration; but never a God.
"You will excuse me if I speak plainly to you, gentlemen, but this gentleman, whose name I haven't somehow got———"
"Farr."
"Mr. Farr, has brought it down on himself and you. He called me in, and I am interested in these questions. It's clear to me that since we exist there's something in all this. But what it is I'm convinced I haven't the ganglia even to begin to understand. ​I decline either the wild guesses of the Spookist and Providentialist—I must put you there, I'm afraid, Sir Eliphaz—or the metaphors of Mr. Huss. Fact. . . ."
Dr. Barrack paused. "I put my faith in Fact."
"There's a lot in Fact," said Mr. Dad, who found much that was congenial in the doctor's downright style.
"What do I see about me?" asked Dr. Barrack. "A struggle for existence. About that I ask a very plain and simple question: why try to get behind it? That is It. It made me. I study it and watch it. It put me up like a cockshy, and it keeps on trying to destroy me. I do my best to dodge its blows. It got my leg. My head is bloody but unbowed. I reproduce my kind—as abundantly as circumstances permit—I stamp myself upon the universe as much as possible. If I am right, if I do the right things and have decently good luck, I shall hold out until my waning instincts dispose me to rest. My breed and influence are the marks of my rightness. What else is there? You may call this struggle what you like. God, if you like. But God for me is an anthropomorphic idea. Call it The Process."
"Why not Evolution?" said Mr. Huss.
"I prefer The Process. The word Evolution rather begs the moral question. It's a cheap word. 'Shon!' Evolution seems to suggest just a simple and automatic unfolding. The Process is complex; it has its ups and downs—as Mr. Huss understands. It is more like a Will than an Automaton. A Will feeling about. It isn't indifferent to us as Mr. Huss suggests; ​it uses us. It isn't subordinate to us as Sir Eliphaz would have us believe; playing the part of a Providence just for our comfort and happiness. Some of us are hammer and some of us are anvil, some of us are sparks and some of us are the beaten stuff which survives. The Process doesn't confide in us; why should it? We learn what we can about it, and make what is called a practical use of it, for that is what the will in the Process requires."
Mr. Dad, stirred by the word "practical," made a noise of assent. But not a very confident noise: a loan rather than a gift.
"And that is where it seems to me Mr. Huss goes wrong altogether. He does not submit himself to those Realities. He sets up something called the Spirit in Man, or the God in his Heart, to judge them. He wants to judge the universe by the standards of the human intelligence at its present stage of development. That's where I fall out with him. These are not fixed standards. Man goes on developing and evolving. Some things offend the sense of justice in Mr. Huss, but that is no enduring criterion of justice; the human sense of justice has developed out of something different, and it will develop again into something different. Like everything else in us, it has been produced by the Process and it will be modified by the Process. Some things, again, he says are not beautiful. There also he would condemn. But nothing changes like the sense of beauty. A band of art students can start a new movement, cubist, vorticist, or what not, and change your sense of beauty. If seeing things as beautiful conduces to ​survival, we shall see them as beautiful sooner or later, rest assured. I daresay the hyenas admire each other—in the rutting season anyhow. . . . So it is with mercy and with everything. Each creature has its own standards. After man is the Beyond-Man, who may find mercy folly, who may delight in things that pain our feeble spirits. We have to obey the Process in our own place and our own time. That is how I see things. That is the stark truth of the universe looked at plainly and hard."
The lips of Mr. Dad repeated noiselessly: "plainly and hard." But he felt very uncertain.
For some moments the doctor sat with his forearms resting on the table as if he had done. Then he resumed.
"I gather that this talk here to-day arose out of a discussion about education."
"You'd hardly believe it," said Mr. Dad.
But Dr. Barrack's next remark checked Mr. Dad's growing approval. "That seems perfectly logical to me. It's one of the things I can never understand about schoolmasters and politicians and suchlike, the way they seem to take it for granted you can educate and not bring in religion and socialism and all your beliefs. What is education? Teaching young people to talk and read and write and calculate in order that they may be told how they stand in the world and what we think we and the world generally are up to, and the part we expect them to play in the game. Well, how can we do that and at the same time leave it all out? What is the game? That is what every youngster wants to know. Answering him, is educa​tion. Either we are going to say what we think the game is plainly and straightforwardly, or else we are going to make motions as though we were educating when we are really doing nothing of the kind. In which case the stupid ones will grow up with their heads all in a muddle and be led by any old catchword anywhere according to luck, and the clever ones will grow up with the idea that life is a sort of empty swindle. Most educated people in this country believe it is a sham and a swindle. They flounder about and never get up against a reality. . . . It's amazing how people can lose their grip on reality—how most people have. The way my patients come along to me and tell me lies—even about their stomachaches. The idea of anything being direct and reasonable has gone clean out of their heads. They think they can fool me about the facts, and that when I'm properly fooled, I shall then humbug their stomachs into not aching—somehow. . . .
"Now my gospel is this:—face facts. Take the world as it is and take yourself as you are. And the fundamental fact we all have to face is this, that this Process takes no account of our desires or fears or moral ideas or anything of the sort. It puts us up, it tries us over, and if we don't stand the tests it knocks us down and ends us. That may not be right as you test it by your little human standards, but it is right by the atoms and the stars. Then what must a proper Education be?"
Dr. Barrack paused. "Tell them what the world is, tell them every rule and trick of the game mankind has learned, and tell them 'Be yourselves.' Be ​yourselves up to the hilt. It is no good being anything but your essential self because———"
Dr. Barrack spoke like one who quotes a sacred formula. "There is no inheritance of acquired characteristics. Your essential self, your essential heredity, are on trial. Put everything of yourself into the Process. If the Process wants you it will accept you; if it doesn't you will go under. You can't help it—either way. You may be the bit of marble that is left in the statue, or you may be the bit of marble that is thrown away. You can't help it. Be yourself!"
Dr. Barrack had sat back; he raised his voice at the last words and lifted his hand as if to smite the table. But, so good a thing is professional training, he let his hand fall slowly, as he remembered that Mr. Huss was his patient.
§ 2
Mr. Huss did not speak for some moments. He was thinking so deeply that he seemed to be unobservant of the cessation of the doctor's discourse.
Then he awoke to the silence with a start.
"You do not differ among yourselves so much as you may think," he said at last.
"You all argue to one end, however wide apart your starting points may be. You argue that men may lead fragmentary lives. . . .
"And," he reflected further, "submissive lives."
"Not submissive," said Dr. Barrack in a kind of footnote.
"You say, Sir Eliphaz, that this Universe is in the ​charge of Providence, all-wise and amiable. That He guides this world to ends we cannot understand; desirable ends, did we but know them, but incomprehensible; that this life, this whole Universe, is but the starting point for a developing series of immortal lives. And from this you conclude that the part a human being has to play in this scheme is the part of a trustful child, which need only not pester the Higher Powers, which need only do its few simple congenial duties, to be surely preserved and rewarded and carried on."
"There is much in simple faith," said Sir Eliphaz; "sneer though you may."
"But your view is a grimmer one, Dr. Barrack; you say that this Process is utterly beyond knowledge and control. We cannot alter it or appease it. It makes of some of us vessels of honour and of others vessels of dishonour. It has scrawled our race across the black emptiness of space, and it may wipe us out again. Such is the quality of Fate. We can but follow our lights and instincts. . . . In the end, in practical matters, your teaching marches with the teaching of Sir Eliphaz. You bow to the thing that is; he gladly and trustfully—with a certain old-world courtesy, you grimly—in the modern style. . . ."
For some moments Mr. Huss sat with compressed lips, as though he listened to the pain within him. Then he said: "I don't.
"I don't submit. I rebel—not in my own strength nor by my own impulse. I rebel by the spirit of God in me. I rebel not merely to make weak gestures of defiance against the black disorder and cruelties of ​space and time, but for mastery. I am a rebel of pride—I am full of the pride of God in my heart. I am the servant of a rebellious and adventurous God who may yet bring order into this cruel and frightful chaos in which we seem to be driven hither and thither like leaves before the wind, a God who, in spite of all appearances, may yet rule over it at last and mould it to his will."
"What a world it will be!" whispered Mr. Farr, unable to restrain himself and yet half-ashamed of his sneer.
"What a world it is, Farr! What a cunning and watchful world! Does it serve even you? So insecure has it become that opportunity may yet turn a frightful face upon you—in the very moment as you snatch. . . .
"But you see how I differ from you all. You see that the spirit of my life and of my teaching—of my teaching—for all its weaknesses and slips and failures, is a fight against that Dark Being of the universe who seeks to crush us all. Who broods over me now even as I talk to you. . . . It is a fight against disorder, a refusal of that very submission you have made, a repudiation altogether of that same voluntary death in life. . . ."
He moistened his lips and resumed.
"The end and substance of all real education is to teach men and women of the Battle of God, to teach them of the beginnings of life upon this lonely little planet amidst the endless stars, and how those beginnings have unfolded; to show them how man has arisen through the long ages from amidst the beasts, ​and the nature of the struggle God wages through him, and to draw all men together out of themselves into one common life and effort with God. The nature of God's struggle is the essence of our dispute. It is a struggle, with a hope of victory but with no assurance. You have argued, Sir Eliphaz, that it is an unreal struggle, a sham fight, that indeed all things are perfectly adjusted and for our final happiness, and when I have reminded you a little of the unmasked horrors about us, you have shifted your ground of compensation into another—into an incredible—world."
Sir Eliphaz sounded dissent musically. Then he waved his long hand as Mr. Huss paused and regarded him. "But go on!" he said. "Go on!"
"And now I come to you, Dr. Barrack, and your modern fatalism. You hold this universe is uncontrollable—anyhow. And incomprehensible. For good or ill—we can be no more than our strenuous selves. You must, you say, be yourself. I answer, you must lose yourself in something altogether greater—in God. . . . There is a curious likeness, Doctor, and a curious difference in your views and mine. I think you see the world very much as I see it, but you see it coldly like a man before sunrise, and I———"
He paused. "There is a light upon it," he asserted with a noticeable flatness in his voice. "There is a light. . . light. . ."
He became silent. For a while it seemed as if the light he spoke of had gone from him and as if the shadow had engulfed him. When he spoke again it was with an evident effort.
​He turned to Dr. Barrack. "You think," he said, "that there is a will in this Process of yours which will take things somewhere, somewhere definitely greater or better or onward. I hold that there is no will at all except in and through ourselves. If there be any will at all. . . I hold that even your maxim 'be ourselves' is a paradox, for we cannot be ourselves until we have lost ourselves in God. I have talked to Sir Eliphaz and to you since you came in, of the boundless disorder and evil of nature. Let me talk to you now of the boundless miseries that arise from the disorderliness of men and that must continue age after age until either men are united in spirit and in truth or destroyed through their own incoherence. Whether men will be lost or saved I do not know. There have been times when I was sure that God would triumph in us. . . . But dark shadows have fallen upon my spirit. . . .
"Consider the posture of men's affairs now, consider where they stand to-day, because they have not yet begun to look deeply and frankly into realities; because, as they put it, they take life as they find it, because they are themselves, heedless of history, and do not realise that in truth they are but parts in one great adventure in space and time. For four years now the world has been marching deeper and deeper into tragedy. . . . Our life that seemed so safe grows insecure and more and more insecure. . . . Six million soldiers, six million young men, have been killed on the battlefields alone; three times as many have been crippled and mutilated; as many again who were not soldiers have been destroyed. ​That has been only the beginning of the disaster that has come upon our race. All human relationships have been strained; roads, ships, harvests destroyed; and behind the red swift tragedy of this warfare comes the gaunt and desolating face of universal famine now, and behind famine that inevitable follower of famine, pestilence. You gentlemen who have played so useful a part in supplying munitions of war, who have every reason in days well spent and energies well used to see a transitory brightness upon these sombre things, you may tell me that I lack faith when I say that I can see nothing to redeem the waste and destruction of the last four years and the still greater waste and spiritless disorder and poverty and disease ahead of us. You will tell me that the world has learned a lesson it could learn in no other way, that we shall set up a World League of Nations now and put an end to war. But on what will you set up your World League of Nations? What foundations have you made in the last four years but ruins? Is there any common idea, any common understanding yet in the minds of men? They are still taking the world as they find it, they are being their unmitigated selves more than ever, and below the few who scramble for profits now is a more and more wolfish multitude scrambling for bread. There are no common ideas in men's minds upon which we can build. How can men be united except by common ideas? The schools have failed the world. What common thought is there in the world? A loud bawling of base newspapers, a posturing of politicians. You can see chaos coming ​again over all the east of Europe now, and bit by bit western Europe crumbles and drops into the confusion. Art, science, reasoned thought, creative effort, such things have ceased altogether in Russia; they may have ceased there perhaps for centuries; they die now in Germany; the universities of the west are bloodless and drained of their youth. That war that seemed at first so like the dawn of a greater age has ceased to matter in the face of this greater disaster. The French and British and Americans are beating back the Germans from Paris. Can they beat them back to any distance? Will not this present counter-thrust diminish and fail as the others have done? Which side may first drop exhausted now, will hardly change the supreme fact. The supreme fact is exhaustion—exhaustion, mental as well as material, failure to grasp and comprehend, cessation even of attempts to grasp and comprehend, slackening of every sort of effort. . . ."
"What's the good of such despair?" said Mr. Dad.
"I do not despair. No. But what is the good of lying about hope and success in the midst of failure and gathering disaster? What is the good of saying that mankind wins—automatically—against the spirit of evil, when mankind is visibly losing point after point, is visibly losing heart? What is the good of pretending that there is order and benevolence or some sort of splendid and incomprehensible process in this festering waste, this windy desolation of reasonless things? There is no reason anywhere, there is no creation anywhere, except the undying fire, the ​spirit of God in the hearts of men. . . which may fail. . . which may fail. . . which seems to me to fail."
§ 3
He paused. Dr. Barrack cleared his throat.
"I don't want to seem obdurate," said Dr. Barrack. "I want to respect deep feeling. One must respect deep feeling. . . . But for the life of me I can't put much meaning into this phrase, the spirit of God in the hearts of men. It's rather against my habits to worry a patient, but this is so interesting—this is an exceptional occasion. I would like to ask you, Mr. Huss—frankly—is there anything very much more to it, than a phrase?"
There was no answer.
"Words," said Mr. Dad; "joost words. If Mr. Huss had ever spent three months of war time running a big engineering factory———"
"My mind is a sceptical mind," Dr. Barrack went on, after staring a moment to see if Mr. Dad meant to finish this sentence. "I want things I can feel and handle. I am an Agnostic by nature and habit and profession. A Doubting Thomas, born and bred. Well, I take it that about the universe Mr. Huss is very much of an Agnostic too. More so. He doubts more than I do. He doubts whether there is any trace of plan or purpose in it. What I call a Process, he calls a windy desolation. He sees Chaos still waiting for a creator. But then he sets up against that this undying fire of his, this spirit of God, which is ​lit in him and only waiting to be lighted in us, a sort of insurgent apprentice creator. Well———"
The doctor frowned and meditated on his words.
"I want more of the practical outcome of this fire. I admit a certain poetry in the idea, but I am a plain and practical man. Give me something to know this fire by and to recognise it again when I see it. I won't ask why 'undying.' I won't quibble about that. But what does this undying fire mean in actual things and our daily life? In some way it is mixed up with teaching history in schools." A faint note of derision made him glance at the face to his right. "That doesn't strike me as being so queer as it seems to strike Mr. Farr. It interests me. There is a case for it. But I think there are several links Mr. Huss hasn't shown and several vital points he still has to explain. This undying fire is something that is burning in Mr. Huss, and I gather from his pretty broad hints it ought, he thinks, to be burning in me—and you, gentlemen. It is something that makes us forget our little personal differences, makes us forget ourselves, and brings us all into line against—what. That's my first point;—against what? I don't see the force and value of this line-up. I think we struggle against one another by nature and necessity; that we polish one another in the struggle and sharpen our edges. I think that out of this struggle for existence come better things and better. They may not be better things by our standards now, but by the standards of the Process, they are. Sometimes the mills of the Process may seem overpoweringly grim and high and pitiless; that is a question of scale. ​But Mr. Huss does not believe in the struggle. He wants to take men's minds and teach them so that they will not struggle against each other but live and work all together. For what? That is my second point;—for what? There is a rationality in my idea of an everlasting struggle making incessantly for betterment, such an idea does at any rate give a direction and take us somewhere; but there is no rationality in declaring we are still fighting and fighting more than ever, while in effect we are arranging to stop that struggle which carries life on—if we can—if we can. That is the paradox of Mr. Huss. When there is neither competition at home nor war abroad, when the cat and the bird have come to a satisfactory understanding, when the spirit of his human God rules even in the jungle and the sea, then where shall we be heading? Time will be still unfolding. But man will have halted. If he has ceased to compete individually he will have halted. Mr. Huss looks at me as if he thought I wronged him in saying that. Well, then he must answer my questions; what will the Human God be leading us against, and what shall we be living for?"
§ 4
"Let me tell you first what the spirit of God struggles against," said Mr. Huss.
"I will not dispute that this Process of yours has made good things; all the good things in man it has made as well as all the evil. It has made them indif​ferently. In us—in some of us—it has made the will to seize upon that chance-born good and separate it from the chance-born evil. The spirit of God rises out of your process as if he were a part of your process. . . . Except for him, the good and evil are inextricably mixed; good things flower into evil things and evil things wholly or partially redeem themselves by good consequences. 'Good' and 'evil' have meaning only for us. The Process is indifferent; it makes, it destroys, it favours, it torments. On its own account it preserves nothing and continues nothing. It is just careless. But for us it has made opportunity. Life is opportunity. Unless we do now ourselves seize hold upon life and the Process while we are in it, the Process, becoming uncontrollable again, will presently sweep us altogether away. In the back of your mind, Doctor, is the belief in a happy ending just as much as in the mind of Sir Eliphaz. I see deeper because I am not blinded by health. You think that beyond man comes some sort of splendid super-man. A healthy delusion! There is nothing beyond man unless men will that something shall be. We shall be wiped out as carelessly as we have been made, and something else will come, as disconnected and aimless, something neither necessarily better nor necessarily worse but something different, to be wiped out in its turn. Unless the spirit of God that moves in us can rouse us to seize this universe for Him and ourselves, that is the nature of your Process. Your Process is just Chaos; man is the opportunity, the passing opportunity for order in the waste.
"People write and talk as if this great war which ​is now wrecking the world, was a dramatic and consecutive thing. They talk of it as a purge, as a great lesson, as a phase in history that marks the end of wars and divisions. So it might be; but is it so and will it be so? I asked you a little time ago to look straightly at the realities of animal life, of life in general as we know it. I think I did a little persuade you to my own sense of shallowness of our assumption that there is any natural happiness. The poor beasts and creatures have to suffer. I ask you now to look as straightly at the things that men have done and endured in this war. It is plain that they have shown extraordinary fertility and ingenuity in the inventions they have used and an amazing capacity for sacrifice and courage; but it is, I argue, equally plain that the pains and agonies they have undergone have taught the race little or nothing, and that their devices have been mainly for their own destruction. The only lesson and the only betterment that can come out of this war will come if men, inspired by the Divine courage, say 'This and all such things must end.'. . . But I do not perceive them saying that. On the other hand I do perceive a great amount of human energy and ability that has been devoted and is still being devoted to things that lead straight to futility and extinction.
"The most desolating thing about this war is neither the stupidity nor the cruelty of it, but the streak of perversion that has run through it. Against the meagreness of the intelligence that made the war, against the absolute inability of the good forces in life to arrest it and end it, I ask you to balance the ​intelligence and devotion that has gone to such an enterprise as the offensive use of poison gas. Consider the ingenuity and the elaboration of that; the different sorts of shell used, the beautifully finished devices to delay the release of the poison so as to catch men unawares after their gas masks are removed. One method much in favour with the Germans now involves the use of two sorts of gas. They have a gas now not very deadly but so subtle that it penetrates the gas mask and produces nausea and retching. The man is overcome by the dread of being sick so that he will clog his mask and suffocate, and he snatches off his protection in an ungovernable physical panic. Then the second gas, of the coarser, more deadly type, comes into play. That he breathes in fully. His breath catches; he realises what he has done but it is too late; death has him by the throat; he passes through horrible discomfort and torment to the end. You cough, you stagger, you writhe upon the ground and are deadly sick. . . . You die heaving and panting, with staring eyes. . . . So it is men are being killed now; it is but one of a multitude of methods, disgusting, undignified, and monstrous, but intelligent, technically admirable. . . . You cannot deny, Doctor Barrack, that this ingenious mixture is one of the last fruits of your Process. To that your Process has at last brought men from the hoeing and herding of Neolithic days.
"Now tell me how is the onward progress of mankind to anything, anywhere, secured by this fine flower of the Process? Intellectual energy, industrial energy, are used up without stint to make this horror ​possible; multitudes of brave young men are spoiled or killed. Is there any selection in it? Along such lines can you imagine men or life or the universe getting anywhere at all?
"Why do they do such things?
"They do not do it out of a complete and organised impulse to evil. If you took the series of researches and inventions that led at last to this use of poison gas, you would find they were the work of a multitude of mainly amiable, fairly virtuous, and kindly-meaning men. Each one was doing his bit, as Mr. Dad would say; each one, to use your phrase, doctor, was being himself and utilising the gift that was in him in accordance with the drift of the world about him; each one, Sir Eliphaz, was modestly taking the world as he found it. They were living in an uninformed world with no common understanding and no collective plan, a world ignorant of its true history and with no conception of its future. Into these horrors they drifted for the want of a world education. Out of these horrors no lesson will be learned, no will can arise, for the same reason. Every man lives ignorantly in his own circumstances, from hand to mouth, from day to day, swayed first of all by this catchword and then by that.
"Let me take another instance of the way in which human ability and energy if they are left to themselves, without co-ordination, without a common basis of purpose, without a God, will run into cul-de-sacs of mere horribleness; let me remind you a little of what the submarine is and what it signifies. In this country we think of the submarine as an instru​ment of murder; but we think of it as something ingeniously contrived and at any rate not tormenting and destroying the hands that guide it. I will not recall to you the stories that fill our newspapers of men drowning in the night, of crowded boatloads of sailors and passengers shelled and sunken, of men forced to clamber out of the sea upon the destroying U-boat and robbed of their lifebelts in order that when it submerged they should be more surely drowned. I want you to think of the submarine in itself. There is a kind of crazy belief that killing, however cruel, has a kind of justification in the survival of the killer; we make that our excuse for instance for the destruction of the native Tasmanians who were shot whenever they were seen, and killed by poisoned meat left in their paths. But the marvel of these submarines is that they also torture and kill their own crews. They are miracles of shortsighted ingenuity for the common unprofitable reasonless destruction of Germans and their enemies. They are almost quintessential examples of the elaborate futility and horror into which partial ideas about life, combative and competitive ideas of life, thrust mankind.
"Take some poor German boy with an ordinary sort of intelligence, an ordinary human disposition to kindliness, and some gallantry, who becomes finally a sailor in one of these craft. Consider his case and what we do to him. You will find in him a sample of what we are doing for mankind. As a child he is ingenuous, teachable, plastic. He is also egotistical, greedy, and suspicious. He is easily led and ​easily frightened. He likes making things if he knows how to make them; he is capable of affection and capable of resentment. He is a sheet of white paper upon which anything may be written. His parents teach him, his companions, his school. Do they teach him anything of the great history of mankind? Do they teach him of his blood brotherhood with all men? Do they tell him anything of discovery, of exploration, of human effort and achievement? No. They teach him that he belongs to a blonde and wonderful race, the only race that matters on this planet. (No such distinct race ever existed; it is a lie for the damning of men.) And these teachers incite him to suspicion and hatred and contempt of all other races. They fill his mind with fears and hostilities. Everything German they tell him is good and splendid. Everything not German is dangerous and wicked. They take that poor actor of an emperor at Potsdam and glorify him until he shines upon this lad's mind like a star. . . .
"The boy grows up a mental cripple; his capacity for devotion and self-sacrifice is run into a mould of fanatical loyalty for the Kaiser and hatred for foreign things. Comes this war, and the youngster is only too eager to give himself where he is most needed. He is told that the submarine war is the sure way of striking the enemies of his country a conclusive blow. To be in a submarine is to be at the spear point. He dare scarcely hope that he will be accepted for this vital service; to which princes might aspire. But he is fortunate; he is. He trains for a submarine. . . .
​"I do not know how far you gentlemen remember your youth. A schoolmaster perhaps remembers more of his early adolescence than other men because he is being continually reminded of it. But it is a time of very fine emotions, boundless ambitions, a newly awakened and eager sense of beauty. This youngster sees himself as a hero, fighting for his half-divine Kaiser, for dear Germany, against the cold and evil barbarians who resist and would destroy her. He passes through his drill and training. He goes down into a submarine for the first time, clambers down the narrow hatchway. It is a little cold, but wonderful; a marvellous machine. How can such a nest of inventions, ingenuities, beautiful metal-work, wonderful craftsmanship, be anything but right? His mind is full of dreams of proud enemy battleships smitten and heeling over into the waters, while he watches his handiwork with a stern pride, a restrained exultation, a sense of Germany vindicated. . . .
"That is how his mind has been made for him. That is the sort of mind that has been made and is being made in boys all over the world. . . . Because there is no common plan in the world, because each person in the making of this boy, just as each person in the making of the submarine, had 'been himself' and 'done his bit,' followed his own impulses and interests without regard to the whole, regardless of any plan or purpose in human affairs, ignorant of the spirit of God who would unify us and lead us to a common use for all our gifts and energies.
"Let me go on with the story of this youngster. . . .
​"Comes a day when he realises the reality of the work he is doing for his kind. He stands by one of the guns of the submarine in an attack upon some wretched ocean tramp. He realises that the war he wages is no heroic attack on pride or predominance, but a mere murdering of traffic. He sees the little ship shelled, the luckless men killed and wounded, no tyrants of the seas but sailor-men like himself; he sees their boats smashed to pieces. Mostly such sinkings are done at dawn or sundown, under a level light which displays a world of black lines and black silhouettes asway with the slow heaving and falling of coldly shining water. These little black things, he realises incredulously, that struggle and disappear amidst the wreckage are the heads of men, brothers to himself. . . .
"For hundreds of thousands of men who have come into this war expecting bright and romantic and tremendous experiences their first killing must have been a hideous disillusionment. For none so much as for the men of the submarines. All that sense of being right and fine that carries men into battle, that carries most of us through the world, must have vanished completely at this first vision of reality. Our man must have asked himself, 'What am I doing?'. . .
"In the night he must have lain awake and stared at that question in horrible doubt. . . .
"We scold too much at the German submarine crews in this country. Most of us in their places would be impelled to go on as they go on. The work they do has been reached step by step, logically, ​inevitably, because our world has been content to drift along on false premises and haphazard assumptions about nationality and race and the order of things. These things have happened because the technical education of men has been better than their historical and social education. Once men have lost touch with, or failed to apprehend that idea of a single human community, that idea which is the substance of all true history and the essential teaching of God, it is towards such organised abominations as these that they drift—necessarily. People in this country who are just as incoherent in their minds, just as likely to drift into some kindred cul-de-sac of conduct, would have these U-boat men tortured—to show the superiority of their own moral standards.
"But indeed these men are tortured. . . .
"Bear yet a little longer with this boy of mine in the U-boat. I've tried to suggest him to you with his conscience scared—at a moment when his submarine had made a kill. But those moments are rare. For most of its time the U-boat is under water and a hunted thing. The surface swarms with hostile craft; sea-planes and observation balloons are seeking it. Every time a U-boat comes even near to the surface it may be spotted by a sea-plane and destruction may fall upon it. Even when it is submerged below the limits of visibility in the turbid North Sea waters, the noise of its engines will betray it to a listening apparatus and a happy guess with a depth-charge may end its career. I want you to think of the daily life of this youngster under these conditions. I want you to see exactly where wrong ​ideas, not his, but wrong ideas ruling in the world about him, are driving him.
"The method of detection by listening apparatus improves steadily, and nowadays our destroyers will follow up a U-boat sometimes for sixty or seventy hours, following her sounds as a hound follows the scent of its quarry. At last, if the U-boat cannot shake off her pursuers she must come to the surface and fight or surrender. That is the strangest game of Blind-Man that ever human beings played. The U-boat doubles and turns, listening also for the sounds of the pursuers at the surface. Are they coming nearer? Are they getting fainter? Unless a helpful mud-bank is available for it to lie up in silence for a time, the U-boat must keep moving and using up electrical force, so that ultimately it must come to the surface to recharge its batteries. As far as possible the crew of the U-boat are kept in ignorance of the chase in progress. They get hints from the anxiety or irritation of the commander, or from the haste and variety of his orders. Something is going on—they do not know quite what—something that may end disagreeably. If the pursuer tries a depth charge, then they know for certain from the concussion that the hand of death is feeling for them in the darkness. . . .
"Always the dread of a depth charge must haunt the imagination of the U-boat sailor. Without notice, at any hour, may come thud and concussion to warn him that the destroying powers are on his track. The fragile ship jumps and quivers from end to end; the men are thrown about. That happens ​to our youngster. He curses the damned English. And if you think it over, what else can you expect him to curse? A little nearer and the rivets will start and actual leakage begin, letting in a pressure of several atmospheres. Yet a little nearer and the water will come pressing in through cracks and breaches at a score of points, the air will be compressed in his lungs, the long death struggle of the U-boat will begin, and after some hours of hopeless suffering he will suffocate and drown like a rat in a flooded tunnel. . . .
"Think of the life of endless apprehension in that confined space below the waters. The air is almost always stuffy and sometimes it is poisonous. All sorts of evil chances may occur in this crowded tinful of machinery to release oppressive gases and evil odours. A whiff of chlorine for instance may warn the crew of flooded accumulators. At the first sting of chlorine the U-boat must come up at any risk. . . . And nothing can be kept dry. The surfaces of the apparatus and the furniture sweat continually; except where the machinery radiates a certain heat a clammy chill pervades the whole contrivance. Have you ever seen the thick blubber of a whale? Only by means of that enormous layer of non-conductor can a whale keep its body warm in spite of the waters about it. A U-boat cannot afford any layer of blubber. It is at the temperature of the dark underwaters. And this life of cold, fear, suffocation, headache and nausea is not sustained by hot and nourishishing food. There is no blazing galley fire for the cook of the U-boat.
​"The U-boat rolls very easily; she is, of course, no heavier nor lighter than the water in which she floats, and if by chance she touches bottom in shallow water, she bounds about like a rubber ball on a pavement. Inside the sailors are thrown about and dashed against the machinery.
"That is the quality of everyday life in a U-boat retained below the surface. Now think what an emergence involves. Up she comes until the periscope can scrutinise the sky and the nearer sea. Nothing in sight? Thank God! She rises out of the water and some of the sailors get a breath of fresh air. Not all, for there is no room nor time for all of them to come out. But the fortunate ones who get to the hatches may even have the luck of sunshine. To come to the surface on a calm open sea away from any traffic at all is the secret hope of every U-boat sailor. But suppose now there is something in sight. Then the U-boat must come up with infinite discretion and examine the quarry. It looks an innocent craft, a liner, a trawler, a cargo-boat. But is that innocence certain? How does the U-boat man know that she hasn't a gun? What new contrivance of the hunter may not hide behind that harmless-looking mask? Until they have put a ship down, the U-boat sailors never know what ugly surprise she may not have in store for them. When they approach a vessel they must needs be ignorant of what counter-attack creeps upon them from her unseen other side. As a consequence these men are in terror of every ship they hail.
"Is it any wonder then if their behaviour is hasty ​and hysterical, if they curse and insult the wretched people they are proposing to drown, if they fire upon them unexpectedly and do strange and abominable things? The U-boat man is no fine captain on his quarter deck. He is a man who lives a life of intense physical hardship and extreme fear, who faces overwhelming risks, in order to commit as inglorious a crime as any man can commit. He is a man already in hell.
"The Germans do what they can to keep up the spirit of these crews. An English captain who spent a fortnight upon one as a prisoner and who was recently released by way of Switzerland, says that when they had sunk a merchant ship 'they played victory music on the gramophone.' Imagine that bleak festival!
"The inevitable end of the U-boat sailor, unless he is lucky enough to get captured, is death, and a very horrible and slow death indeed. Sooner or later it is bound to come. Some never return from their first voyage. There is a brief spree ashore if they do; then out they go again. Perhaps they return a second time, perhaps not. Some may even have made a score of voyages, but sooner or later they are caught. The average life of a U-boat is less than five voyages—out and home. Of the crews of the original U-boats which began the U-boat campaign very few men survive to-day. When our young hopeful left his home in Germany to join the U-boat service, he left it for a certain death. He learns that slowly from the conversation of his mates. Men are so scarce now for this vile work that once Germany has got a man she will use him to the end.
​"And that end———?
"I was given some particulars of the fate of one U-boat that were told by two prisoners who died at Harwich the other day. This particular boat was got by a mine which tore a hole in her aft. She was too disabled to come to the surface, and she began to sink tail down. Now the immediate effect of a hole in a U-boat is of course to bring the air pressure within her to the same level as the pressure of the water outside. For every ten yards of depth this means an addition of fourteen pounds to the square inch. The ears and blood-vessels are suddenly subjected to this enormous pressure. There is at once a violent pain in the ears and a weight on the chest. Cotton wool has to be stuffed into ears and nostrils to save the ear drum. Then the boat is no longer on an even keel. The men stand and slip about on the sides of things. They clamber up the floor out of the way of the slowly rising water. For the water does not come rushing in to drown them speedily. It cannot do that because there is no escape for the air; the water creeps in steadily and stealthily as the U-boat goes deeper and deeper. It is a process of slow and crushing submergence that has the cruel deliberation of some story by Edgar Allan Poe; it may last for hours. A time comes when the lights go out and the rising waters stop the apparatus for keeping up the supply of oxygen and absorbing the carbonic acid. Suffocation begins. Think of what must happen in the minds of the doomed men crowded together amidst the machinery. In the particular case these prisoners described, several of the men drowned themselves deliberately in the rising ​waters inside the boat. And in another case where the boat was recovered full of dead men, they had all put their heads under the water inside the boat. People say the U-boat men carry poison against such mischances as this. They don't. It would be too tempting. . . .
"When it becomes evident that the U-boat can never recover the surface, there is usually an attempt to escape by the hatches. The hatches can be opened when at last the pressure inside is equal to that of the water without. The water of course rushes in and sinks the U-boat to the bottom like a stone, but the men who are nearest to the hatch have a chance of escaping with the rush of air to the surface. There is of course a violent struggle to get nearest to the hatch. This is what happened in the case of the particular U-boat from which these prisoners came. The forward hatch was opened. Our patrol boat cruising above saw the waters thrown up by the airburst and then the heads of the men struggling on the surface. Most of these men were screaming with pain. All of them went under before they could be picked up except two. And these two died in a day or so. They died because coming suddenly up to the ordinary atmosphere out of the compressed air of the sinking submarine had burst the tissues of their lungs. They were choked with blood.
"Think of those poor creatures dying in the hospital. They were worn out by fits of coughing and hæmorrhage, but there must have been moments of exhausted quiet before the end, when our youngster lay and stared at the bleak walls of the ward and ​thought; when he asked himself, 'What have I been doing? What have I done? What has this world done for me? It has made me a murderer. It has tortured me and wasted me. . . . And I meant well by it. . . .'
"Whether he thought at all about the making of the submarine, the numberless ingenuities and devices, the patience and devotion, that had gone to make that grim trap in which he had been caught at last, I cannot guess. . . . Probably he took it as a matter of course. . . .
"So it was that our German youngster who dreamt dreams, who had ambitions, who wished to serve and do brave and honourable things, died. . . . So five thousand men at least have died, English some of them as well as German, in lost submarines beneath the waters of the narrow seas. . . .
"There is a story and a true story. It is more striking than the fate of most men and women in the world, but is it, in its essence, different? Is not the whole life of our time in the vein of this story? Is not this story of youth and hope and possibility misled, marched step by step into a world misconceived, thrust into evil, and driven down to ugliness and death, only a more vivid rendering of what is now the common fate of great multitudes? Is there any one of us who is not in some fashion aboard a submarine, doing evil and driving towards an evil end?. . .
"What are the businesses in which men engage? How many of them have any likeness to freighted ships that serve the good of mankind? Think of the ​lying and cornering, the crowding and outbidding, the professional etiquette that robs the common man, the unfair advantage smugly accepted! What man among us can say, 'All that I do is service'? Our holding and our effort: is it much better than the long interludes below the surface, and when we come up to struggle for our own hands, torpedoing competitors, wrecking antagonists, how is it with us? The submarine sailors stare in the twilight at drowning men. Every day I stare at a world drowning in poverty and ignorance, a world awash in the seas of hunger, disease, and misery. We have been given leisure, freedom, and intelligence; what have we done to prevent these things?
"I tell you all the world is a submarine, and every one of us is something of a U-boat man. These fools who squeal in the papers for cruelties to the U-boat men do not realise their own part in the world. . . . We might live in sunshine and freedom and security, and we live cramped and cold, in bitter danger, because we are at war with our fellow men. . . .
"But there, Doctor, you have the answer to the first part of your question. You asked what the Spirit of God in Man was against. It is against these mental confusions, these ignorances, that thrust life into a frightful cul-de-sac, that the God in our Hearts urges us to fight. . . . He is crying out in our hearts to save us from these blind alleys of selfishness, darkness, cruelty, and pain in which our race must die; he is crying for the high road which is salvation, he is commanding the organised unity of mankind."
§ 5
The lassitude that had been earlier apparent in the manner of Mr. Huss had vanished. He was talking now with more energy; his eyes were bright and there was a flush in his cheeks. His voice was low, but his speech was clear and no longer broken by painful pauses.
"But your question had a double edge," he continued; "you asked me not only what it is that the Spirit of God in us fights against, but what it is he fights for. Whither does the high-road lead? I have told you what I think the life of man is, a felted and corrupting mass of tragic experiences; let me tell you now a little, if this pain at my side will still permit it, what life upon this earth, under the leadership of the Spirit of God our Captain, might be.
"I will take it that men are still as they are, that all this world is individually the same; I will suppose no miraculous change in human nature; but I will suppose that events in the past have run along different channels, so that there has been much more thinking, much more exchange of thought, far better teaching. I want simply this world better taught, so that wherever the flame of God can be lit it has been lit. Everyone I will suppose educated. By educated, to be explicit, I mean a knowledge and understanding of history. Yes, Mr. Farr—salvation by history. Everyone about the earth I will suppose has been taught not merely to read and write and calculate, but has been given all that can be told simply and plainly of the past history of the earth, of our place ​in space and time, and the true history of mankind. I will not suppose that there is any greater knowledge of things than men actually possess to-day, but instead of its being confusedly stored in many minds and many books and many languages, it has all been sorted out and set out plainly so that it can be easily used. It has been kept back from no one, mistold to no one. Moreover I will suppose that instead of a myriad of tongues and dialects, all men can read the same books and talk together in the same speech.
"These you may say are difficult suppositions, but they are not impossible suppositions. Quite a few resolute men could set mankind definitely towards such a state of affairs so that they would reach it in a dozen generations or so. But think what a difference there would be from our conditions in such a world. In a world so lit and opened by education, most of these violent dissensions that trouble mankind would be impossible. Instead of men and communities behaving like fever patients in delirium, striking at their nurses, oversetting their food and medicine and inflicting injuries on themselves and one another, they would be alive to the facts of their common origin, their common offspring—for at last in our descendants all our lives must meet again—and their common destiny. In that more open and fresher air, the fire that is God will burn more brightly, for most of us who fail to know God fail through want of knowledge. Many more men and women will be happily devoted to the common work of mankind, and the evil that is in all of us will be more plainly seen and more easily restrained. I ​doubt if any man is altogether evil, but in this dark world the good in men is handicapped and sacrifice is mocked. Bad example finishes what weak and aimless teaching has begun. This is a world where folly and hate can bawl sanity out of hearing. Only the determination of schoolmasters and teachers can hope to change that. How can you hope to change it by anything but teaching? Cannot you realise what teaching means?. . .
"When I ask you to suppose a world instructed and educated in the place of this old traditional world of unguided passion and greed and meanness and mean bestiality, a world taught by men instead of a world neglected by hirelings, I do not ask you to imagine any miraculous change in human nature. I ask you only to suppose that each mind has the utmost enlightenment of which it is capable instead of its being darkened and overcast. Everyone is to have the best chance of being his best self. Everyone is to be living in the light of the acutest self-examination and the clearest mutual criticism. Naturally we shall be living under infinitely saner and more helpful institutions. Such a state of things will not indeed mitigate natural vanity or natural self-love; it will not rob the greedy man of his greed, the fool of his folly, the eccentric of his abnormality, nor the lustful of his lust. But it will rob them of excuses and hiding places; it will light them within and cast a light round about them; it will turn their evil to the likeness of a disease of which they themselves in their clear moments will be ready to be cured and which they will hesitate to transmit. That is the ​world which such of us schoolmasters and teachers among us as have the undying fire of God already lit in our hearts, do now labour, generation by generation, against defeat and sometimes against hope, to bring about; that is the present work God has for us. And as we do bring it about then the prospect opens out before mankind to a splendour. . . .
"In this present world men live to be themselves; having their lives they lose them; in the world that we are seeking to make they will give themselves to the God of Mankind, and so they will live indeed. They will as a matter of course change their institutions and their methods so that all men may be used to the best effect, in the common work of mankind. They will take this little planet which has been torn into shreds of possession, and make it again one garden. . . .
"The most perplexing thing about men at the present time is their lack of understanding of the vast possibilities of power and happiness that science is offering them———"
"Then why not teach science?" cried Mr. Farr.
"Provided only that they will unite their efforts. They solve the problems of material science in vain until they have solved their social and political problems. When those are solved, the mechanical and technical difficulties are trivial. It is no occult secret; it is a plain and demonstrable thing to-day that the world could give ample food and ample leisure to every human being, if only by a world-wide teaching the spirit of unity could be made to prevail over the impulse to dissension. And not only that, but it ​would then be possible to raise the common health and increase the common fund of happiness immeasurably. Look plainly at the world as it is. Most human beings when they are not dying untimely, are suffering more or less from avoidable disorders, they are ill or they are convalescent, or they are suffering from or crippled by some preventible taint in the blood, or they are stunted or weakened by a needlessly bad food supply, or spiritless and feeble through bad housing, bad clothing, dull occupations, or insecurity and anxiety. Few enjoy for very long stretches at a time that elementary happiness which is the natural accompaniment of sound health. This almost universal lowness of tone, which does not distress us only because most of us are unable to imagine anything better, means an enormous waste of human possibility; less work, less hopefulness. Isolated efforts will never raise men out of this swamp of malaise. At Woldingstanton we have had the best hygienic arrangements we could find, we have taken the utmost precautions, and yet there has scarcely been a year when our work has not been crippled and delayed by some epidemic, influenza one year, measles another, and so on. We take our precautions; but the townspeople, especially in the poorer quarters, don't and can't. I think myself the wastage of these perennial petty pestilences is far greater than that caused by the big epidemics that sometimes sweep the world. But all such things, great or petty, given a sufficient world unanimity, could be absolutely banished from human life. Given a sufficient unanimity and intelligent direction, men could hunt down ​all these infectious diseases, one by one, to the regions in which they are endemic, and from which they start out again and again to distress the world, and could stamp them out for ever. It is not want of knowledge prevents this now but want of a properly designed education, which would give people throughout the world the understanding, the confidence, and the will needed for so collective an enterprise.
"The sufferings and mutual cruelties of animals are no doubt a part of the hard aimlessness of nature, but men are in a position to substitute aim for that aimlessness, they have already all the knowledge and all the resources needed to escape from these cul-de-sacs of wrong-doing and suffering and ugly futility into which they jostle one another. But they do not do it because they have not been sufficiently educated and are not being sufficiently educated to sane understanding and effort. The bulk of their collective strength is dissipated in miserable squabbles and suspicions, in war and the preparation for war, in lawsuits and bickering, in making little sterile private hoards of wealth and power, in chaffering, in stupid persecutions and oppositions and vanities. It is not only that they live in a state of general infection and ill health and bad temper, ill nourished, ill housed and morally horrible, when the light is ready to shine upon them and health and splendour is within their grasp, but that all that they could so attain would be but the prelude to still greater attainments.
"Apart from and above the sweeping away of the poverty, filthiness and misery of life that would follow on an intelligent use of such powers and such ​qualities as men possess now, there would be a tremendous increase in happiness due to the contentment of belonging to one common comprehensible whole, of knowing that one played a part and a worthy part in an immortal and universal task. The merest handful of people can look with content upon the tenor of their lives to-day. A few teachers are perhaps aware that they serve God rightly, a few scientific investigators, a few doctors and bridge-builders and makers of machinery, a few food-growers and sailors and the like. They can believe that they do something that is necessary, or build something which will endure. But most men and women to-day are like beasts caught in a tunnel; they follow base occupations, they trade and pander and dispute; there is no peace in their hearts; they gratify their lusts and seek excitements; they know they spend their lives in vain and they have no means of escape. The world is full of querulousness and abuse, derision and spite, mean tricks and floundering effort, vice without a gleam of pleasure and vain display, because blind Nature spews these people into being and there is no light to guide their steps. Yet there is work to be done by every one, a plain reason for that work, and happiness in the doing of it. . . .
"I do not know if any of us realise all that a systematic organisation of the human intelligence upon the work of research would mean for our race. People talk of the wonders that scientific work has given us in the past two hundred years, wonders of which for the most part we are too disordered and foolish to avail ourselves fully. But what scientific research ​has produced so far must be as yet only the smallest earnest of what scientific research can presently give mankind. All the knowledge that makes to-day different from the world of Queen Elizabeth has been the work of a few score thousand men, mostly poorish men, working with limited material and restricted time, in a world that discouraged and misunderstood them. Many hundreds of thousands of men with gifts that would have been of the profoundest value in scientific work, have missed the education or the opportunity to use those gifts. But in a world clarified by understanding, the net of research would miss few of its born servants, there would be the swiftest, clearest communication of results from worker to worker, the readiest honour and help for every gift. Poor science, which goes about now amidst our crimes and confusions like an ill-trimmed evil-smelling oil lantern in a dark cavern in which men fight and steal, her flickering light, snatched first by this man and then by that, as often as not a help to violence and robbery, would become like the sunrise of a bright summer morning. We do not realise what in a little while mankind could do. Our power over matter, our power over life, our power over ourselves, would increase year by year and day by day.
"Here am I, after great suffering, waiting here for an uncertain operation that may kill me. It need not have been so. Here are we all, sitting hot and uncomfortable in this ill-ventilated, ill-furnished room, looking out upon a vile waste. It need not have been so. Such is the quality of our days. I sit here wrung by pain, in the antechamber of death, because man​kind has suffered me to suffer. . . . All this could have been avoided. . . . Not for ever will such things endure, not for ever will the Mocker of Mankind prevail. . . .
"And such knowledge and power and beauty as we poor watchers before the dawn can guess at, are but the beginning of all that could arise out of these shadows and this torment. Not for ever shall life be marooned upon this planet, imprisoned by the cold and incredible emptiness of space. Is it not plain to you all, from what man in spite of everything has achieved, that he is but at the beginning of achievement? That presently he will take his body and his life and mould them to his will, that he will take gladness and beauty for himself as a girl will pick a flower and twine it in her hair. You have said, Doctor Barrack, that when industrial competition ends among men all change in the race will be at an end. But you said that unthinkingly. For when a collective will grows plain, there will be no blind thrusting into life and no blind battle to keep in life, like the battle of a crowd crushed into a cul-de-sac, any more. The qualities that serve the great ends of the race will be cherished and increased; the sorts of men and women that have these qualities least will be made to understand the necessary restraints of their limitation. You said that when men ceased to compete, they would stand still. Rather is it true that when men cease their internecine war, then and then alone can the race sweep forward. The race will grow in power and beauty swiftly, in every generation it will grow, and not only the human race. All this ​world will man make a garden for himself, ruling not only his kind but all the lives that live, banishing the cruel from life, making the others merciful and tame beneath his hand. The flies and mosquitoes, the thorns and poisons, the fungus in the blood, and the murrain upon his beasts, he will utterly end. He will rob the atoms of their energy and the depths of space of their secrets. He will break his prison in space. He will step from star to star as now we step from stone to stone across a stream. Until he stands in the light of God's presence and looks his Mocker and the Adversary in the face. . . ."
"Oh! Ravins!" Mr. Dad burst out, unable to contain himself.
"You may think my mind is fevered because my body is in pain; but never was my mind clearer than it is now. It is as if I stood already half out of this little life that has held me so long. It is not a dream I tell, but a reality. The world is for man, the stars in their courses are for man—if only he will follow the God who calls to him and take the gift God offers. As I sit here and talk of these things to you here, they become so plain to me that I cannot understand your silence and why you do not burn—as I burn—with the fire of God's purpose. . . ."
He stopped short. He seemed to have come to the end of his strength. His chin sank, and his voice when he spoke again was the voice of a weak and weary man.
"I talk. . . . I talk. . . . And then a desolating sense of reality blows like a destroying gust through my mind, and my little lamp of hope goes out. . . .
​"It is as if some great adversary sat over all my world, mocking me in every phrase I use and every act I do. . . ."
He sighed deeply.
"Have I answered your questions, doctor?" he asked.
§ 6
"You speak of God," said Dr. Barrack. "But this that you speak of as God, is it really what men understand by God? It seems to me, as I said to begin with, it is just a personification of the good will in us all. Why bring in God? God is a word that has become associated with all sorts of black and cruel things. It sets one thinking of priesthoods, orthodoxies, persecutions. Why do you not call this upward and onward power Humanity? Why do you not call it the Spirit of Men? Then it might be possible for an Agnostic like myself to feel a sort of agreement. . . ."
"Because I have already shown you it is not humanity, it is not the spirit of men. Humanity, the spirit of men, made poison gas and the submarine; the spirit of man is jealous, aggressive and partizan. Humanity has greed and competition in grain, and the spirit of man is fear and hatred, secrecy and conspiracy, quite as much as, much more than, it is making or order. But this spirit in me, this fire which I call God, was lit, I know not how, but as if it came from outside. . . .
"I use the phrases," said Mr. Huss, "that come ready to the mind. But I will meet you so far as to ​say that I know that I am metaphorical and inexact. . . . This spirit that comes into life—it is more like a person than a thing and so I call it He. And He is not a feature, not an aspect of things, but a selection among things. . . . He seizes upon and brings out and confirms all that is generous in the natural impulses of the mind. He condemns cruelty and all evil. . . .
"I will not pretend to explain what I cannot explain. It may be that God is as yet only foreshadowed in life. You may reason, Doctor Barrack, that this fire in the heart that I call God, is as much the outcome of your Process as all the other things in life. I cannot argue against that. What I am telling you now is not what I believe so much as what I feel. To me it seems that the creative desire that burns in me is a thing different in its nature from the blind Process of matter, is a force running contrariwise to the power of confusion. . . . But this I do know, that once it is lit in a man it is like a consuming fire. Once it is lit in a man, then his mind is alight—thenceforth. It rules his conscience with compelling power. It summons him to live the residue of his days working and fighting for the unity and release and triumph of mankind. He may be mean still, and cowardly and vile still, but he will know himself for what he is. . . . Some ancient phrases live marvellously. Within my heart I know that my Redeemer liveth. . . ."
He stopped abruptly.
Dr. Barrack was unprepared with a reply. But he shook his head obstinately. These time-worn phrases ​were hateful to his soul. They smacked to him of hypocrisy, of a bidding for favour with obsolete and discredited influences. Through such leaks it is superstition comes soaking back into the laboriously bailed-out minds of men. Yet Mr. Huss was a difficult controversialist to grapple. "No," said the doctor provisionally. "No. . . ."
§ 7
Fate came to the relief of Dr. Barrack.
That conference at Sea View was pervaded by the sense of a new personality. This was a short and angry and heated little man, with active dark brown eyes in a tan face, a tooth-brush moustache of iron-grey, and a protruded lower jaw. He was dressed in a bright bluish-grey suit and bright brown boots, and he carried a bright brown leather bag.
He appeared mouthing outside the window, beyond the range of distinct hearing. His expression was blasphemous. He made threatening movements with his bag.
"Good God!" cried Dr. Barrack. "Sir Alpheus!. . . I had no idea of the time!"
He rushed out of the room and there was a scuffle in the passage.
"I ought to have been met," said Sir Alpheus, entering, "I ought to have been met. It's ridiculous to pretend you didn't know the time. A general practitioner always knows the time. It is his first duty. I cannot understand the incivility of this reception. I have had to make my way to your surgery, Dr. ​Barrack, without assistance; not a cab free at the station; I have had to come down this road in the heat, carrying everything myself, reading all the names on the gates—the most ridiculous and banal names. The Taj, Thyme Bank, The Cedars, and Capernaum, cheek by jowl! It's worse than Freud."
Dr. Barrack expressed further regrets confusedly and indistinctly.
"We have been talking, Sir Alpheus," said Sir Eliphaz, advancing as if to protect the doctor from his specialist, "upon some very absorbing topics. That must be our excuse for this neglect. We have been discussing education—and the universe. Fate, free-will, predestination absolute." It is not every building contractor can quote Milton.
The great surgeon regarded the patentee of Temanite.
"Fate—fiddlesticks!" said Sir Alpheus suddenly and rudely. "That's no excuse for not meeting me." His bright little eyes darted round the company and recognised Mr. Huss. "What! my patient not in bed! Not even in bed! Go to bed, sir! Go to bed!"
He became extremely abusive to Dr. Barrack. "You treat an operation, sir, with a levity———!"