H G Wells Omnibus, page 459
The catastrophe of the atomic bombs which shook men out of cities and businesses and economic relations shook them also out of their old established habits of thought, and out of the lightly held beliefs and prejudices that came down to them from the past. To borrow a word from the old-fashioned chemists, men were made nascent; they were released from old ties; for good or evil they were ready for new associations. The council carried them forward for good; perhaps if his bombs had reached their destination King Ferdinand Charles might have carried them back to an endless chain of evils. But his task would have been a harder one than the council’s. The moral shock of the atomic bombs had been a profound one, and for a while the cunning side of the human animal was overpowered by its sincere realisation of the vital necessity for reconstruction. The litigious and trading spirits cowered together, scared at their own consequences; men thought twice before they sought mean advantages in the face of the unusual eagerness to realise new aspirations, and when at last the weeds revived again and ‘claims’ began to sprout, they sprouted upon the stony soil of law-courts reformed, of laws that pointed to the future instead of the past, and under the blazing sunshine of a transforming world. A new literature, a new interpretation of history were springing into existence, a new teaching was already in the schools, a new faith in the young. The worthy man who forestalled the building of a research city for the English upon the Sussex downs by buying up a series of estates, was dispossessed and laughed out of court when he made his demand for some preposterous compensation; the owner of the discredited Dass patents makes his last appearance upon the scroll of history as the insolvent proprietor of a paper called The Cry for Justice, in which he duns the world for a hundred million pounds. That was the ingenuous Dass’s idea of justice, that he ought to be paid about five million pounds annually because he had annexed the selvage of one of Holsten’s discoveries. Dass came at last to believe quite firmly in his right, and he died a victim of conspiracy mania in a private hospital at Nice. Both of these men would probably have ended their days enormously wealthy, and of course ennobled in the England of the opening twentieth century, and it is just this novelty of their fates that marks the quality of the new age.
The new government early discovered the need of a universal education to fit men to the great conceptions of its universal rule. It made no wrangling attacks on the local, racial, and sectarian forms of religious profession that at that time divided the earth into a patchwork of hatreds and distrusts; it left these organisations to make their peace with God in their own time; but it proclaimed as if it were a mere secular truth that sacrifice was expected from all, that respect had to be shown to all; it revived schools or set them up afresh all around the world, and everywhere these schools taught the history of war and the consequences and moral of the Last War; everywhere it was taught not as a sentiment but as a matter of fact that the salvation of the world from waste and contention was the common duty and occupation of all men and women. These things which are now the elementary commonplaces of human intercourse seemed to the councillors of Brissago, when first they dared to proclaim them, marvellously daring discoveries, not untouched by doubt, that flushed the cheek and fired the eye.
The council placed all this educational reconstruction in the hands of a committee of men and women, which did its work during the next few decades with remarkable breadth and effectiveness. This educational committee was, and is, the correlative upon the mental and spiritual side of the redistribution committee. And prominent upon it, and indeed for a time quite dominating it, was a Russian named Karenin, who was singular in being a congenital cripple. His body was bent so that he walked with difficulty, suffered much pain as he grew older, and had at last to undergo two operations. The second killed him. Already malformation, which was to be seen in every crowd during the middle ages so that the crippled beggar was, as it were, an essential feature of the human spectacle, was becoming a strange thing in the world. It had a curious effect upon Karenin’s colleagues; their feeling towards him was mingled with pity and a sense of inhumanity that it needed usage rather than reason to overcome. He had a strong face, with little bright brown eyes rather deeply sunken and a large resolute thin-lipped mouth. His skin was very yellow and wrinkled, and his hair iron gray. He was at all times an impatient and sometimes an angry man, but this was forgiven him because of the hot wire of suffering that was manifestly thrust through his being. At the end of his life his personal prestige was very great. To him far more than to any contemporary is it due that self-abnegation, self-identification with the world spirit, was made the basis of universal education. That general memorandum to the teachers which is the key-note of the modern educational system, was probably entirely his work.
‘Whosoever would save his soul shall lose it,’ he wrote. ‘That is the device upon the seal of this document, and the starting point of all we have to do. It is a mistake to regard it as anything but a plain statement of fact. It is the basis for your work. You have to teach self-forgetfulness, and everything else that you have to teach is contributory and subordinate to that end. Education is the release of man from self. You have to widen the horizons of your children, encourage and intensify their curiosity and their creative impulses, and cultivate and enlarge their sympathies. That is what you are for. Under your guidance and the suggestions you will bring to bear on them, they have to shed the old Adam of instinctive suspicions, hostilities, and passions, and to find themselves again in the great being of the universe. The little circles of their egotisms have to be opened out until they become arcs in the sweep of the racial purpose. And this that you teach to others you must learn also sedulously yourselves. Philosophy, discovery, art, every sort of skill, every sort of service, love: these are the means of salvation from that narrow loneliness of desire, that brooding preoccupation with self and egotistical relationships, which is hell for the individual, treason to the race, and exile from God… .’
12.
As things round themselves off and accomplish themselves, one begins for the first time to see them clearly. From the perspectives of a new age one can look back upon the great and widening stream of literature with a complete understanding. Things link up that seemed disconnected, and things that were once condemned as harsh and aimless are seen to be but factors in the statement of a gigantic problem. An enormous bulk of the sincerer writing of the eighteenth, nineteenth, and twentieth centuries falls together now into an unanticipated unanimity; one sees it as a huge tissue of variations upon one theme, the conflict of human egotism and personal passion and narrow imaginations on the one hand, against the growing sense of wider necessities and a possible, more spacious life.
That conflict is in evidence in so early a work as Voltaire’s Candide, for example, in which the desire for justice as well as happiness beats against human contrariety and takes refuge at last in a forced and inconclusive contentment with little things. Candide was but one of the pioneers of a literature of uneasy complaint that was presently an innumerable multitude of books. The novels more particularly of the nineteenth century, if one excludes the mere story-tellers from our consideration, witness to this uneasy realisation of changes that call for effort and of the lack of that effort. In a thousand aspects, now tragically, now comically, now with a funny affectation of divine detachment, a countless host of witnesses tell their story of lives fretting between dreams and limitations. Now one laughs, now one weeps, now one reads with a blank astonishment at this huge and almost unpremeditated record of how the growing human spirit, now warily, now eagerly, now furiously, and always, as it seems, unsuccessfully, tried to adapt itself to the maddening misfit of its patched and ancient garments. And always in these books as one draws nearer to the heart of the matter there comes a disconcerting evasion. It was the fantastic convention of the time that a writer should not touch upon religion. To do so was to rouse the jealous fury of the great multitude of professional religious teachers. It was permitted to state the discord, but it was forbidden to glance at any possible reconciliation. Religion was the privilege of the pulpit… .
It was not only from the novels that religion was omitted. It was ignored by the newspapers; it was pedantically disregarded in the discussion of business questions, it played a trivial and apologetic part in public affairs. And this was done not out of contempt but respect. The hold of the old religious organisations upon men’s respect was still enormous, so enormous that there seemed to be a quality of irreverence in applying religion to the developments of every day. This strange suspension of religion lasted over into the beginnings of the new age. It was the clear vision of Marcus Karenin much more than any other contemporary influence which brought it back into the texture of human life. He saw religion without hallucinations, without superstitious reverence, as a common thing as necessary as food and air, as land and energy to the life of man and the well-being of the Republic. He saw that indeed it had already percolated away from the temples and hierarchies and symbols in which men had sought to imprison it, that it was already at work anonymously and obscurely in the universal acceptance of the greater state. He gave it clearer expression, rephrased it to the lights and perspectives of the new dawn… .
But if we return to our novels for our evidence of the spirit of the times it becomes evident as one reads them in their chronological order, so far as that is now ascertainable, that as one comes to the latter nineteenth and the earlier twentieth century the writers are much more acutely aware of secular change than their predecessors were. The earlier novelists tried to show ‘life as it is,’ the latter showed life as it changes. More and more of their characters are engaged in adaptation to change or suffering from the effects of world changes. And as we come up to the time of the Last Wars, this newer conception of the everyday life as a reaction to an accelerated development is continually more manifest. Barnet’s book, which has served us so well, is frankly a picture of the world coming about like a ship that sails into the wind. Our later novelists give a vast gallery of individual conflicts in which old habits and customs, limited ideas, ungenerous temperaments, and innate obsessions are pitted against this great opening out of life that has happened to us. They tell us of the feelings of old people who have been wrenched away from familiar surroundings, and how they have had to make peace with uncomfortable comforts and conveniences that are still strange to them. They give us the discord between the opening egotisms of youths and the ill-defined limitations of a changing social life. They tell of the universal struggle of jealousy to capture and cripple our souls, of romantic failures and tragical misconceptions of the trend of the world, of the spirit of adventure, and the urgency of curiosity, and how these serve the universal drift. And all their stories lead in the end either to happiness missed or happiness won, to disaster or salvation. The clearer their vision and the subtler their art, the more certainly do these novels tell of the possibility of salvation for all the world. For any road in life leads to religion for those upon it who will follow it far enough… .
It would have seemed a strange thing to the men of the former time that it should be an open question as it is to-day whether the world is wholly Christian or not Christian at all. But assuredly we have the spirit, and as surely have we left many temporary forms behind. Christianity was the first expression of world religion, the first complete repudiation of tribalism and war and disputation. That it fell presently into the ways of more ancient rituals cannot alter that. The common sense of mankind has toiled through two thousand years of chastening experience to find at last how sound a meaning attaches to the familiar phrases of the Christian faith. The scientific thinker as he widens out to the moral problems of the collective life, comes inevitably upon the words of Christ, and as inevitably does the Christian, as his thought grows clearer, arrive at the world republic. As for the claims of the sects, as for the use of a name and successions, we live in a time that has shaken itself free from such claims and consistencies.
Chapter 6
The Last Days of Marcus Karenin
1.
The second operation upon Marcus Karenin was performed at the new station for surgical work at Paran, high in the Himalayas above the Sutlej Gorge, where it comes down out of Thibet.
It is a place of such wildness and beauty as no other scenery in the world affords. The granite terrace which runs round the four sides of the low block of laboratories looks out in every direction upon mountains. Far below in the hidden depths of a shadowy blue cleft, the river pours down in its tumultuous passage to the swarming plains of India. No sound of its roaring haste comes up to those serenities. Beyond that blue gulf, in which whole forests of giant deodars seem no more than small patches of moss, rise vast precipices of many-coloured rock, fretted above, lined by snowfalls, and jagged into pinnacles. These are the northward wall of a towering wilderness of ice and snow which clambers southward higher and wilder and vaster to the culminating summits of our globe, to Dhaulagiri and Everest. Here are cliffs of which no other land can show the like, and deep chasms in which Mt. Blanc might be plunged and hidden. Here are icefields as big as inland seas on which the tumbled boulders lie so thickly that strange little flowers can bloom among them under the untempered sunshine. To the northward, and blocking out any vision of the uplands of Thibet, rises that citadel of porcelain, that gothic pile, the Lio Porgyul, walls, towers, and peaks, a clear twelve thousand feet of veined and splintered rock above the river. And beyond it and eastward and westward rise peaks behind peaks, against the dark blue Himalayan sky. Far away below to the south the clouds of the Indian rains pile up abruptly and are stayed by an invisible hand.
Hither it was that with a dreamlike swiftness Karenin flew high over the irrigations of Rajputana and the towers and cupolas of the ultimate Delhi; and the little group of buildings, albeit the southward wall dropped nearly five hundred feet, seemed to him as he soared down to it like a toy lost among these mountain wildernesses. No road came up to this place; it was reached only by flight.
His pilot descended to the great courtyard, and Karenin assisted by his secretary clambered down through the wing fabric and made his way to the officials who came out to receive him.
In this place, beyond infections and noise and any distractions, surgery had made for itself a house of research and a healing fastness. The building itself would have seemed very wonderful to eyes accustomed to the flimsy architecture of an age when power was precious. It was made of granite, already a little roughened on the outside by frost, but polished within and of a tremendous solidity. And in a honeycomb of subtly lit apartments, were the spotless research benches, the operating tables, the instruments of brass, and fine glass and platinum and gold. Men and women came from all parts of the world for study or experimental research. They wore a common uniform of white and ate at long tables together, but the patients lived in an upper part of the buildings, and were cared for by nurses and skilled attendants… .
The first man to greet Karenin was Ciana, the scientific director of the institution. Beside him was Rachel Borken, the chief organiser. ‘You are tired?’ she asked, and old Karenin shook his head.
‘Cramped,’ he said. ‘I have wanted to visit such a place as this.’
He spoke as if he had no other business with them.
There was a little pause.
‘How many scientific people have you got here now?’ he asked.
‘Just three hundred and ninety-two,’ said Rachel Borken.
‘And the patients and attendants and so on?’
‘Two thousand and thirty.’
‘I shall be a patient,’ said Karenin. ‘I shall have to be a patient. But I should like to see things first. Presently I will be a patient.’
‘You will come to my rooms?’ suggested Ciana.
‘And then I must talk to this doctor of yours,’ said Karenin. ‘But I would like to see a bit of this place and talk to some of your people before it comes to that.’
He winced and moved forward.
‘I have left most of my work in order,’ he said.
‘You have been working hard up to now?’ asked Rachel Borken.
‘Yes. And now I have nothing more to do—and it seems strange… . And it’s a bother, this illness and having to come down to oneself. This doorway and the row of windows is well done; the gray granite and just the line of gold, and then those mountains beyond through that arch. It’s very well done… .’
2.
Karenin lay on the bed with a soft white rug about him, and Fowler, who was to be his surgeon sat on the edge of the bed and talked to him. An assistant was seated quietly in the shadow behind the bed. The examination had been made, and Karenin knew what was before him. He was tired but serene.
‘So I shall die,’ he said, ‘unless you operate?’
Fowler assented. ‘And then,’ said Karenin, smiling, ‘probably I shall die.’
‘Not certainly.’
‘Even if I do not die; shall I be able to work?’
