This Simian World Part 5

_THIRTEEN_

Are we or are we not simians? It is no use for any man to try to think anything else out until he has decided first of all where he stands on that question. It is not only in love affairs: let us lay all that aside for the moment. It is in ethics, economics, art, education, philosophy, what-not. If we are fallen angels, we should go this road: if we are super-apes, that.

"Our problem is not to discover what we ought to do if we were different, but what we ought to do, being what we are. There is no end to the beings we can imagine different from ourselves; but they do not exist," and we cannot be sure they would be better than we if they did.

For, when we imagine them, we must imagine their entire environment; they would have to be a part of some whole that does not now exist. And that new whole, that new reality, being merely a figment of our little minds, "would probably be inferior to the reality that is. For there is this to be said in favor of reality: that we have nothing to compare it with. Our fantasies are always incomplete, because they are fantasies.

And reality is complete. We cannot compare their incompleteness with its completeness."[4]

[4] From an anonymous article ent.i.tled "Tolstoy and Russia" in the _London Times_, Sept. 26, 1918.

Too many moralists begin with a dislike of reality: a dislike of men as they are. They are free to dislike them--but not at the same time to be moralists. Their feeling leads them to ignore the obligation which should rest on all teachers, "to discover the best that man can do, not to set impossibilities before him and tell him that if he does not perform them he is d.a.m.ned."

Man is moldable; very; and it is desirable that he should aspire. But he is apt to be hasty about accepting any and all general ideals without figuring out whether they are suitable for simian use.

One result of his habit of swallowing whole most of the ideals that occur to him, is that he has swallowed a number that strongly conflict.

Any ideal whatever strains our digestions if it is hard to a.s.similate: but when two at once act on us in different ways, it is unbearable. In such a case, the poets will prefer the ideal that's idealest: the hard-headed instinctively choose the one adapted to simians.

Whenever this is argued, extremists spring up on each side. One extremist will say that being mere simians we cannot transcend much, and will seem to think that having limitations we should preserve them forever. The other will declare that we are not merely simians, never were just plain animals; or, if we were, souls were somehow smuggled in to us, since which time we have been different. We have all been perfect at heart since that date, equipped with beautiful spirits, which only a strange perverse obstinacy leads us to soil.

What this obstinacy is, is the problem that confronts theologians. They won't think of it as simian-ness; they call it original sin. They regard it as the voice of some devil, and say good men should not listen to it. The scientists say it isn't a devil, it is part of our nature, which should of course be civilized and guided, but should not be stamped out. (It might mutilate us dangerously to become under-simianized. Look at Mrs. Humphry Ward and George Was.h.i.+ngton.

Worthy souls, but no flavor.)

In every field of thought then, two schools appear, that are divided on this: Must we forever be at heart high-grade simians? Or are we at heart something else?

For example, in education, we have in the main two great systems. One depends upon discipline. The other on exciting the interest. The teacher who does not recognize or allow for our simian nature, keeps little children at work for long periods at dull and dry tasks. Without some such discipline, he fears that his boys will lack strength. The other system believes they will learn more when their interest is roused; and when their minds, which are mobile by nature, are allowed to keep moving.

Or in politics: the best government for simians seems to be based on a parliament: a talk-room, where endless vague thoughts can be expressed.

This is the natural child of those primeval sessions that gave pleasure to apes. It is neither an ideal nor a rational arrangement of course.

Small executive committees would be better. But not if we are simians.

Or in industry: Why do factory workers produce more in eight hours a day than in ten? It is absurd. Super-sheep could not do it. But that is the way men are made. To preach to such beings about the dignity of labor is futile. The dignity of labor is not a simian conception at all. True simians hate to have to work steadily: they call it grind and confinement. They are always ready to pity the toilers who are condemned to this fate, and to congratulate those who escape it, or who can do something else. When they see some performer in spangles risk his life, at a circus, swinging around on trapezes, high up in the air, and when they are told he must do it daily, do they pity _him_? No! Super-elephants would say, and quite properly, "What a horrible life!" But it naturally seems stimulating to simians. Boys envy the fellow. On the other hand whenever we are told about factory life, we instinctively shudder to think of enduring such evils. We see some old workman, filling cans with a whirring machine; and we hear the humanitarians telling us, indignant and grieving, that he actually must stand in that nice, warm, dry room every day, safe from storms and wild beasts, and with nothing to do but fill cans; and at once we groan: "How deadly! What monotonous toil! Shorten his hours!" His work would seem blissful to super-spiders,--but to us it's intolerable. The factory system is meant for other species than ours.

Our monkey-blood is also apparent in our judgments of crime. If a crime is committed on impulse, we partly forgive it. Why? Because, being simians, with a weakness for yielding to impulses, we like to excuse ourselves by feeling not accountable for them. Elephants would have probably taken an opposite stand. They aren't creatures of impulse, and would be shocked at crimes due to such causes; their fault is the opposite one of pondering too long over injuries, and becoming vindictive in the end, out of all due proportion. If a young super-elephant were to murder another on impulse, they would consider him a dangerous character and string him right up. But if he could prove that he had long thought of doing it, they would tend to forgive him. "Poor fellow, he brooded," they would say. "That's upsetting to any one."

As to modesty and decency, if we are simians we have done well, considering: but if we are something else--fallen angels--we have indeed fallen far. Not being modest by instinct we invent artificial ideals, which are doubtless well-meaning but are inherently of course second-rate, so that even at our best we smell prudish. And as for our worst, when we as we say let ourselves go, we dirty the life-force unspeakably, with chuckles and leers. But a race so indecent by nature as the simians are would naturally have a hard time behaving as though they were not: and the strain of pretending that their thoughts were all pretty and sweet, would naturally send them to s.m.u.tty extremes for relief. The standards of purity we have adopted are far too strict--for simians.

_FOURTEEN_

We were speaking a while ago of the fertility with which simians breed.

This is partly due to the constant love interest they take in each other, but it is also reenforced by their reliance on numbers. That reliance will be deep, since, to their numbers, they will owe much success. It will be thus that they will drive out other species, and garrison the globe. Such a race would naturally come to esteem fertility. It will seem profane not to.

As time goes on, however, the advantage of numbers will end; and in their higher stages, large numbers will be a great drawback. The resources of a planet are limited, at each stage of the arts. Also, there is only a limited s.p.a.ce on a planet. Yet it will come hard to them to think of ever checking their increase. They will bring more young into existence than they can either keep well or feed. The earth will be covered with them everywhere, as far as eye can see. North and south, east and west, there will always be simians huddling. Their cities will be far more distressing than cities of vermin,--for vermin are healthy and calm and successful in life.

Ah, those ma.s.ses of people--unintelligent, superst.i.tious, uncivilized!

What a dismal drain they will be on the race's strength! Not merely will they lessen its ultimate chance of achievement; their hards.h.i.+ps will always distress and preoccupy minds,--fine, generous minds,--that might have done great things if free: that might have done something constructive at least, for their era, instead of being burned out attacking mere anodyne-problems.

Nature will do what it can to lessen the strain, providing an appropriate remedy for their bad behavior in plagues. Many epochs will pa.s.s before the simians will learn or dare to control them--for they won't think they can, any more than they dare control propagation. They will reverently call their propagation and plagues "acts of G.o.d." When they get tired of reverence and stop their plagues, it will be too soon. Their inventiveness will be--as usual--ahead of their wisdom; and they will unfortunately end the good effects of plagues (as a check) before they are advanced enough to keep down their numbers themselves.

Meanwhile, when, owing to the pressure of other desires, any group of primates does happen to become less prolific, they will feel ashamed, talk of race suicide, and call themselves decadent. And they will often be right: for though some regulation of the birth-rate is an obvious good, and its diminution often desirable in any planet's history, yet among simians it will be apt to come from second-rate motives. Greed, selfishness or fear-thoughts will be the incentives, the bribes.

Contrivances, rather than continence, will be the method. How audacious, and how disconcerting to Nature, to baffle her thus! Even into her shrine they must thrust their bold paws to control her.

Another race viewing them in the garlanded chambers of love, unpacking their singular devices, might think them grotesque: but the busy little simians will be blind to such quaint incongruities.

Still, there is a great gift that their excess of pa.s.sion will bestow on this race: it will give them romance. It will teach them what little they ever will learn about love. Other animals have little romance: there is none in the rut: that seasonal madness that drives them to mate with perhaps the first comer. But the simians will attain to a fine discrimination in love, and this will be their path to the only spiritual heights they can reach. For, in love, their inmost selves will draw near, in the silence of truth; learning little by little what the deepest sincerity means, and what clean hearts and minds and what crystal-clear sight it demands. Such intercommunication of spirit with spirit is at the beginning of all true understanding. It is the beginning of silent cosmic wisdom: it may lead to knowing the ways of that power called G.o.d.

_FIFTEEN_

Not content with the whole of a planet and themselves too, to study, this race's children will also study the heavens. How few kinds of creatures would ever have felt that impulse, and yet how natural it will seem to these! How boundless and magnificent is the curiosity of these tiny beings, who sit and peer out at the night from their small whirling globe, considering deeply the huge cold seas of s.p.a.ce, and learning with wonderful skill to measure the stars.

In studies so vast, however, they are tested to the core. In these great journeys the traveler must pay dear for his flaws. For it always is when you most finely are exerting your strength that every weakness you have most tells against you.

One weakness of the primates is the character of their self-consciousness.

This useful faculty, that can probe so deep, has one nave defect--it relies too readily on its own findings. It doesn't suspect enough its own unconfessed predilections. It a.s.sumes that it can be completely impartial--but isn't. To instance an obvious way in which it will betray them: beings that are intensely self-conscious and aware of their selves, will also instinctively feel that their universe is. What active principle animates the world, they will ask. A great blind force? It is possible. But they will recoil from admitting any such possibility. A self-aware purposeful force then? That is better! (More simian.) "A blind force can't have been the creator of all. It's unthinkable." Any theory _their_ brains find "unthinkable" cannot be true.

(This is not to argue that it really is a blind force--or the opposite.

It is merely an instance of how little impartial they are.)

A second typical weakness of this race will come from their fears. They are not either self-sufficing or gallant enough to travel great roads without cringing,--clear-eyed, unafraid. They are finely made, but not n.o.bly made,--in that sense. They will therefore have a too urgent need of religion. Few primates have the courage to face--alone--the still inner mysteries: Infinity, s.p.a.ce and Time. They will think it too terrible, they will feel it would turn them to water, to live through unearthly moments of vision without creeds or beliefs. So they'll get beliefs first. Ah, poor creatures! The cart before the horse! Ah, the blasphemy (pitiful!) of their seeking high spiritual temples, with G.o.d-maps or bibles about them, made below in advance! Think of their entering into the presence of Truth, declaring so loudly and boldly they know her already, yet far from willing to stand or fall by her flames--to rise like a phoenix or die as an honorable cinder!--but creeping in, clad in their queer blindfolded beliefs, designed to s.h.i.+eld them from her stern, bright tests! Think of Truth sadly--or merrily--eyeing such worms!

_SIXTEEN_

Imagine you are watching the Bandarlog at play in the forest. As you behold them and comprehend their natures, now hugely brave and boastful, now full of dread, the most weakly emotional of any intelligent species, ever trying to attract the notice of some greater animal, not happy indeed unless noticed,--is it not plain they are bound to invent things called G.o.ds? Don't think for the moment of whether there are G.o.ds or not; think of how sure these beings would be to invent them. (Not wait to find them.) Having small self-reliance they can not bear to face life alone. With no self-sufficingness, they must have the countenance of others. It is these pressing needs that will hurry the primates to build, out of each shred of truth they can possibly twist to their purpose, and out of imaginings that will impress them because they are vast, deity after deity to prop up their souls.

What a strange company they will be, these G.o.ds, in their day, each of them an old bearded simian up in the sky, who begins by fis.h.i.+ng the universe out of a void, like a conjurer taking a rabbit out of a hat.

(A hat which, if it resembled a void, wasn't there.) And after creating enormous suns and spheres, and filling the farthest heavens with vaster stars, one G.o.d will turn back and long for the smell of roast flesh, another will call desert tribes to "holy" wars, and a third will grieve about divorce or dancing.

All G.o.ds that any groups of simians ever conceive of, from the woodenest little idol in the forest to the mightiest Spirit, no matter how much they may differ, will have one trait in common: a readiness to drop any cosmic affair at short notice, focus their minds on the far-away pellet called Earth, and become immediately wholly concerned, aye, engrossed, with any individual wors.h.i.+pper's woes or desires,--a readiness to notice a fellow when he is going to bed. This will bring indescribable comfort to simian hearts; and a G.o.d that neglects this duty won't last very long, no matter how competent he may be in other respects.

But one must reciprocate. For the maker of the Cosmos, as they see him, wants noticing too; he is fond of the deference and attention that simians pay him, and naturally he will be angry if it is withheld;--or if he is not, it will be most magnanimous of him. Hence prayers and hymns. Hence queer vague attempts at communing with this n.o.ble kinsman.

To desire communion with G.o.ds is a lofty desire, but hard to attain through an ign.o.bly definite creed. Dealing with the highest, most wordless states of being, the simians will attempt to conceive them in material form. They will have beliefs, for example, as to the furnis.h.i.+ngs and occupations in heaven. And why? Why, to help men to have religious conceptions without themselves being seers,--which in any true sense of "religious" is an impossible plan.