Читать книгу The Philosophy & Sci-Fi Works of Olaf Stapledon - Olaf Stapledon - Страница 105

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Your historians, when they seek to trace the origin of your war, refer only to events which took place within the previous century. They single out such accidents as the murder of an archduke, the ambition of an emperor, the vendetta of two jealous nations, the thrusting growth of a new empire and the resistance of an old, the incompatibility of racial cultures, the debasing effect of materialism, or the inevitable clash of rival economic systems. Each of these factors was in some sense a cause of your war; but to assert that any of them or all of them together constituted the essential cause would be scarcely more profound than to say that the war was brought about by the movement of the pen that signed the first mobilization order. The Neptunian observer, though he duly notes these facts, seeks behind them all for the more general and more profound cause, by virtue of which these lesser causes were able to take effect. He looks further even than the birth of the nations of Europe many centuries before the war. He finds the explanation of your mutual slaughter by regarding it as a crucial incident in the long-drawn-out spiritual drama of your species.

Our observers have traced by direct inspection all the stages in the awakening of man out of his ape-like forerunner. Indeed, as our technique advances we are able to press back our exploration even along the generations of man’s pre-simian ancestors. Our most brilliant workers have actually succeeded in entering a few isolated individuals of a much more remote past, when the mammal had not yet emerged from the reptile. They have savoured the sluggish and hide-bound mentality that alone was possible to the cold-blooded forefathers of all men and beasts. They have also savoured by contrast the new warmth and lambent flicker of experience which was kindled when the first tentative mammal began living in a chronic fever. But for the understanding of your war it is unnecessary to go further into the past than the emergence of the ape from the pre-simian.

Even at that early age we observe two themes of mental growth which together constitute the vital motif of the career of the first human species, and the key to your present plight. These themes are the increasing awareness of the external world, and the more tardily increasing insight into the nature of the human spirit itself. The first theme is one of fluctuating but triumphant progress, since it was but the mental aspect of the intelligent mastery of physical nature which brought your species to dominance. The second theme depended on the application of intelligence to another sphere, namely the inner world of desires and fears. Unlike apprehension of the external, it had no survival value, and so its progress was halting. Because this inner wisdom had long ago been outstripped by the outer knowledge, there came at last your war and all its consequences.

Our observers have studied minutely all the crucial events of this age-long drama. Searching even among the dark pre-simian minds, we have singled out in every generation every individual that has been in advance of his kind in respect either of outward prowess and apprehension or of inward self-knowledge. As one may extract any fragments of iron from a heap of rubbish by passing a magnet over its surface, so we, with our minds set to a slightly higher degree of practical intelligence or of self-consciousness than that of the generation under study, have been able to single out from the mass those rare individuals whose minds were definitely in advance of their contemporaries. We find, of course, that of these geniuses some few have succeeded in handing on their achievement to the future, while many more have been defeated by adverse circumstance.

Roaming among the pre-simian minds, we discovered one surprising efflorescence of mentality whose tragic story is significant for the understanding of your own very different fate. Long before the apes appeared, there was a little great-eyed lemur, more developed than the minute tarsier which was ultimately to produce ape and man. Like the tarsier, it was arboreal, and its behaviour was dominated by its stereoscopic and analytic vision. Like the tarsier also, it was gifted with a fund of restless curiosity. But unlike the tarsier, it was prone to spells of quiescence and introversion. Fortune favoured this race. As the years passed in tens of thousands and hundreds of thousands it produced larger individuals with much larger brains. It passed rapidly to the anthropoid level of intelligence, and then beyond. Among this race there was once born an individual who was a genius of his kind, remarkable both for practical intelligence and for introspection. When he reached maturity, he discovered how to use a stick to beat down fruit that was beyond his reach. So delighted was he with this innovation, that often, when he had performed the feat, and his less intelligent fellows were scrambling for the spoils, he would continue to wave his stick for very joy of the art. He savoured both the physical event and his own delight in it. Sometimes he would pinch himself, to get the sharp contrast between his new joy and a familiar pain. Then he would fall into a profound and excited meditation, if such I may call his untheorized tasting of his own mental processes. One evening, while he was thus absorbed, a tree-cat got him. Fortunately this early philosopher left descendants; and from them arose, in due course and by means of a series of happy mutations, a race of large-brained and non-simian creatures whose scanty remains your geologists have yet to unearth, and catalogue as an offshoot of the main line of evolution.

These beings have intrigued our explorers more than anything else in the whole terrestrial field. Their capacity for self-knowledge and mutual insight sprang from the vagaries of mutation, and was at first biologically useless. Yet, merely because in this species it was genetically linked to the practical intelligence which had such great survival value, it developed; until at last it justified itself in an event which from the human point of view seems almost miraculous. At an early stage the new race threatened to break up into a confusion of warring tribes, each jealously preserving its own fruit groves and raiding its neighbours. There was wholesale destruction of fruit. Starvation and mutual slaughter began to tell upon the nerves of this highly strung race. Population declined. Then it was that the miracle occurred. A certain remarkable female, the supreme genius of her race, organized a truce, and a concourse of all the tribes in the trees around a forest glade. Here, with the help of confederates and a heap of fruit, she performed an amazing pantomime, which might be called the forerunner of all sermons and of all propaganda plays. First, by means of dance and ululation, she put the spectators into an hypnoidal state of tense observation. She then evoked in them, by mere gesture and emotive sounds, a fury of tribal passion. At the moment when the companies in the tree-tops seemed about to fling themselves upon one another in battle, she suddenly changed the tone of her pantomime. By sheer histrionic ability she revealed to her bewildered but comprehending fellows her own agony of revulsion from hate, her own heart-searching and self-analysis, her own discovery of profound cravings which had hitherto been ignored. With no medium but the language of gesture and tone which she had in part to improvise, she praised love and beauty, she praised pure cognizance and spiritual peace. The enthralled spectators followed her every movement with unconscious mimicry. Each one of them recognized in his own heart that deeper nature which she was expressing. The result was something like a revivalist meeting, though shorn of the supernatural. In the midst of it the exhausted prophetess, overwhelmed by the emotional strain, succumbed to heart-failure, and thus sealed her gospel with death. The whole incident was miraculous enough, but still more amazing was the issue. Seemingly at one stride, the race passed to a level of self-knowledge and mutual loyalty which the first human species was to seek in vain, and which therefore it is not possible for me to describe to you.

At their height these amiable lemurs attained also a crude material culture. They had wattle dwellings, set in the forks of trees. They used rough wooden tools, and earthenware vessels, which hung from the branches like fruit. They even learned to plant trees so as to extend their forest. They dried their fruits, and stored them in clay-lined baskets. But to our observers this practical ability was less interesting than the precocious inner life with which it was linked. Nature had favoured these animals by setting them in a great luxuriant island. Their sole enemies, the great cats, they trapped to extinction. Unlike their cousins on the mainland, the ancestors of ape and man, these lemurs were neither over-sexed nor over-aggressive. Consequently their population remained limited in numbers, and united in sentiment. They rivalled the ants in sociality; but theirs was an intelligent, self-conscious sociality, whose basis was not blind gregariousness but mutual insight. When they had attained a very modest standard of amenity and a stationary social order, their native genius for self-knowledge and mutual insight combined with their truly æsthetic relish of acrobatics and of visual perception to open up a whole world of refined adventures. They developed song and articulate speech, arboreal dance, and an abstract art based on wicker-work and clay. The flowers of personality and personal intercourse bloomed throughout the race. They began to generalize and speculate, in a naïve but promising manner. By meditation and self-discipline they cultivated mystical experience. It was with amazement, almost with awe, that our earliest observers felt the minds of these tailed, soft-furred arboreals grope toward and even surpass the intuitions of your Socrates and your Jesus. It might well be said that these, who flourished millions of years before the Christian era, were the only truly Christian race that ever existed. They were in fact a race of spiritual geniuses, a race which, if only it could have been preserved against the stresses of a savage world, might well have attained a far lovelier mentality than was ever to be attained by the First Men.

This could not be. Nothing but rare good fortune had saved them from extinction throughout the million years of their career. It was by practical intelligence alone that they had won their position, not by self-knowledge, which in the early stages of evolution is indeed rather a hindrance than a help to the battling species. With security and a stereotyped social condition, their practical versatility declined. When at last a submarine upheaval turned their island into a peninsula, the gentle lemurs met their doom. A swarm of the still half-simian ancestors of man invaded the little paradise. Far less percipient than the natives, and less truly intelligent, but larger, more powerful, quarrelsome, and entirely ruthless, these fanged and hirsute brutes overpowered the lemurs by numbers and weight of muscle; by cunning also, for they had a well-established repertoire of foxy tricks. The lemurs had but one weapon, kindliness; and this in the circumstances was ineffective. Moreover they were by now emotionally refined into such fastidiousness that at the sight of blood they fainted. If one of them was caught and slaughtered by the enemy, his horrified companions would drop like ripe fruit from the trees and break their necks. Within a decade the race was extinct.

With the defeat of the lemurs at the hands of a hardier and a more extrovert species, it was written in the book of fate that, sooner or later, a world-situation such as your own must occur, and give rise to an epoch of world wars such as you are now to suffer. Between the downfall of the lemurs and your own age there has been a slow, but in the long run triumphant, advance of practical intelligence. That other application of intelligence, namely to the inner life, has developed but spasmodically, as an accidental consequence of the growth of intelligence in action. And so it has happened that man’s motives have remained throughout the career of your species almost invariably primitive. Even in your own day, when primitive impulses are intellectually seen to be inadequate, and you struggle pathetically toward loftier desires, your hearts remain the hearts of apes, and your struggle is vain. From the point of view of cosmical perfection, of course, your struggle is not vain at all. By your gallant effort and by your fated downfall also, you fulfil your part well and truly within the drama of existence. But from the point of view of the advancement of the race your struggle is indeed vain, doomed to failure. The profound reorganization of the human will, which you now see to be necessary, cannot be achieved in time to avert disaster. While the world remained primitive, and man’s power over physical nature feeble, this paucity of the inner life, though in itself deplorable, did not imperil the survival of the race. But in your day man has gained considerable power. Not only has he made his world so complex and so explosive that it threatens to break from the control of his practical intelligence but further, and more serious, it is now such that the operation of the old blind motives may destroy it. Nothing could save you but a far more radical exercise of those capacities of self-knowledge which in your species have flowered only in rare circumstances, and in your own feverish epoch are more and more crushed out by the routine of industrial society.