The Lost World Classics - Ultimate Collection - Жюль Верн

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scientific man had been a very lopsided man; often he had proved himself a poor conventional snob outside his particular investigations.

      “The sciences,” as Simon Azar remarked, “came before Science”; the scientific outlook was a late result and not a primary cause of the systematic pursuit of knowledge. It was a discovery and not a starting point. Science taught the men who served it, and the pupil learnt more than the teacher knew. There was and is an incessant conflict in the scientific world between achievement and fresh enquiry, and in the nineteenth and early twentieth centuries it was acute. The older men suspected younger men with broader ideas and hindered their advancement. They wanted them all to work in specialist blinkers. But after the World War the world of pure and applied science found itself obliged to think about things in general, and, as the Great Slump went on without surcease, it thought hard. The technicians, because of their closer approach to business and practical affairs generally, were considerably in advance of the “pure” scientific investigators in this application of constructive habits of thought to political and social organization.

      Even during the Chinese warfare there were intimations that chemists, engineers and doctors might have different ideas from the military. After the Tokio sterilization fiasco, and still more so after the failure of the eleventh gas offensive upon Wuchang to produce adequate results, the Japanese military authorities began to enquire into the possibility of “expert sabotage”, and their enquiries had a certain repercussion upon the relations of “scientific” military men to real scientific and technical experts in Europe. There was an attempt to distinguish between experts who were “loyal” and experts who were “subversive”. More often than not it was the latter who were the brilliant and inventive men. Uncritical loyalty was found to go with a certain general dullness. The authorities found themselves in a dilemma between men who could not do what was wanted of them and men who would not.

      A campaign against pacificist, disturbing and revolutionary ideas had been gathering force during the thirties. It became a confused and tiresome persecution in the later forties. But it was ineffective because it was incoherent. Attempts to weed the staffs and students of technical schools and to reduce the teaching profession to docility failed, because there seemed to be no way of distinguishing what was essential science from what was treasonable thought. The attempt to destroy freedom in one part of a man’s brain while leaving other parts to move freely and creatively was doomed to failure from the outset.

      4. Prophets, Pioneers, Fanatics and Murdered Men

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      History, especially general history, is prone to deal too much with masses and outlines. We write that “all Germany” resented an insult, or the “hopes of Asia” fell. But the living facts of history are changes in thought, emotion and reaction in the minds of thousands of millions of lives.

      In the preceding sections we have spoken in general terms of “concepts of combination” developing; of ideologies dissolving and giving place to other ideologies like clouds that gather and melt and pass across the mental skies of mankind. In the books before those sections we traced the growing awareness of a possible World-State in the thoughts of men throughout two thousand years of slow awakening. But the presentation is incomplete until we have turned our attention, for a chapter at least, from the broad sweep of opinion and the changing determination of the collective will, to the texture of individual experiences, the brain storms, the tormented granules, which shaped out these massive structural developments.

      One must draw upon the naive materials of one’s own childhood to conceive, however remotely, the states of mind of those rare spirits who looked first towards human brotherhood. One must consider the life of some animal, one’s dog, one’s cheetah or one’s pony, to realize the bounded, definite existence of a human being in the early civilizations. The human life then was just as set in its surroundings as any animal’s. There was the town, the river, the cultivations, the distant hills, the temple, near friends and strange distant enemies constituting a complete and satisfying ALL. The gods were credible and responsible, taking all ultimate responsibility off your shoulders; the animals had souls like yourself, as understandable as yourself, and the darkness and shadows were haunted by spirits. In that sort of setting innumerable generations lived and loved and hated and died. Everything was made familiar and understandable by the trick of personification. You brought the stranger into your family; you made it a member of your group. Earth was a mother and the sun a great father of glory marching across the sky.

      It is a marvellous intricate history to trace how the human mind began to doubt, to pry and question, to penetrate the curtains of assurance and fancied security that enclosed it. Perhaps it was rather torn out of its confidence than that it fretted its way out by any urgency of its own.

      The Hebrew Bible, which Christianity preserved for us, is a precious record of uneasy souls amidst the limited conditions of these ages before mechanism or travel or logical analysis. It tells how man came out of the Eden of unquestioning acceptance and found perplexity. It gives us intimate glimpses of states of mind that were typical of what went on in hundreds of thousands of struggling brains. They were beginning to note thorns and weeds, toil and the insecurity of life. They made great efforts to explain their growing sense that all was not right with the world. They had to dramatize the story. They had as yet only “personification” as a means of apprehending relations and causes. They had no way of getting hold of a general idea except by imagining it as a person. Strange thoughts frightened them. They seemed exterior to them. They dared not even say “I think”; they had to say “I heard a voice” or the “Word of the Lord came to me”. Enormous effort therefore was needed to pass from the thought of a patriarchal tribal God to a mightier overriding God. Men did not unite communities; they identified their Gods. Monotheism was the first form of the World-State in men’s minds.

      What a desperate deed it was for some inwardly terrified man to lift up his voice against the local elders and the local idol, proclaiming “There is no God but God.” The reactions of his fellows, living still within the framework of accepted beliefs, to this attempt to break out to wide relations, were scorn, amusement, irritation, dislike or horror and superstitious fear. We have the story of Mohammed recorded, and of his fight with the gods of Mecca, but that was a late and sophisticated instance of something that happened in innumerable times and places; the challenge of the man “inspired” by his new idea to the social mental nest out of which he was breaking.

      Men who saw the light and spoke, were only one species of a larger genus of human beings whose minds worked differently from the common man’s or were simply more feverishly active. The others were eccentrics or downright madmen. One sort was hardly to be told from another, for both were sayers of incredible things.

      The beginning of written record in the millennium before Christ shows a long tradition already established for the treatment of these odd, disturbing exceptions. So far as we can peer into the past we find the tranquillity of the everyday community broken by these troubled troublesome individuals who went about, living queerly, saying unusual and disconcerting things, inciting people to behave strangely, threatening divine anger, foreboding evils. There was a disposition to buy them off with a sort of reverence — and disregard. Inferior and unhappy people might find an interest and excitement in their strange announcements and suggestions. But rulers did not like them, comfortable people disliked and feared them. They irritated, they terrified contented people. They seemed perverse, and many of them plainly were perverse. If they went too far mankind turned on them and they were ill-treated and mobbed and ridiculed; they were cast into prisons; beaten and killed.

      The ones that mattered most seemed always, by our present standards, to have had something to say that was at once profoundly important and yet not quite true or not quite truly said. Disciples, sometimes in great multitude, respond to their enigmatical utterances. When they died or were killed men were left asking, “What exactly did he say? What exactly did he mean?” The inspired words became very readily riddles for interpreters and matter for pedantry. They were phrased and rephrased, applied and misapplied, tried out in every possible and impossible way.

      Nowadays

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