Star Maker - Olaf Stapledon

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to rule the baser kinds, and that in any case only the martial virtues could ensure the spirit’s admittance to Valhalla.

      Many of the great economic masters, though they had originally favoured radio-bliss in moderation as an opiate for the discontented workers, now turned against it. Their craving was for power; and for power they needed slaves whose labour they could command for their great industrial ventures. They therefore devised an instrument which was at once an opiate and a spur. By every method of propaganda they sought to rouse the passions of nationalism and racial hatred. They created, in fact, the ‘Other Fascism’, complete with lies, with mystical cult of race and state, with scorn of reason, with praise of brutal mastery, with appeal at once to the vilest and to the generous motives of the deluded young.

      Opposed to all these critics of radio-bliss, and equally opposed to radio-bliss itself, there was in each country a small and bewildered party which asserted that the true goal of human activity was the creation of a world-wide community of awakened and intelligently creative persons, related by mutual insight and respect, and by the common task of fulfilling the potentiality of the human spirit on earth. Much of their doctrine was a re-statement of the teachings of religious seers of a time long past, but it had also been deeply influenced by contemporary science. This party, however, was misunderstood by the scientists, cursed by the clerics, ridiculed by the militarists, and ignored by the advocates of radio-bliss.

      Now at this time economic confusion had been driving the great commercial empires of the Other Earth into more and more desperate competition for markets. These economic rivalries had combined with ancient tribal passions of fear and hate and pride to bring about an interminable series of war scares each of which threatened universal Armageddon.

      In this situation the radio-enthusiasts pointed out that, if their policy were accepted, war would never occur, and on the other hand that, if a world-war broke out, their policy would be indefinitely postponed. They contrived a world-wide peace movement; and such was the passion for radio-bliss that the demand for peace swept all countries. An International Broadcasting Authority was at last founded, to propagate the radio gospel, compose the differences between the empires, and eventually to take over the sovereignty of the world.

      Meanwhile the earnestly ‘religious’ and the sincere militarists, rightly dismayed at the baseness of the motives behind the new internationalism, but in their own manner equally wrong-headed, determined to save the Other Men in spite of themselves by goading the peoples into war. All the forces of propaganda and financial corruption were heroically wielded to foment the passions of nationalism. Even so, the greed for radio-bliss was by now so general and so passionate, that the war party would never have succeeded had it not been for the wealth of the great armourers, and their experience in fomenting strife.

      Trouble was successfully created between one of the older commercial empires and a certain state which had only recently adopted mechanical civilization, but was already a Great Power, and a Power in desperate need of markets. Radio, which formerly had been the main force making for cosmopolitanism, became suddenly in each country the main stimulus to nationalism. Morning, noon and night, every civilized people was assured that enemies, whose flavour was of course sub-human and foul, were plotting its destruction. Armament scares, spy stories, accounts of the barbarous and sadistic behaviour of neighbouring peoples, created in every country such uncritical suspicion and hate that war became inevitable. A dispute arose over the control of a frontier province. During those critical days Bvalltu and I happened to be in a large provincial town. I shall never forget how the populace plunged into almost maniacal hate. All thought of human brotherhood, and even of personal safety, was swept away by a savage blood-lust. Panic-stricken governments began projecting long-range rocket bombs at their dangerous neighbours. Within a few weeks several of the capitals of the Other Earth had been destroyed from the air. Each people now began straining every nerve to do more hurt than it received.

      Of the horrors of this war, of the destruction of city after city, of the panic-stricken, starving hosts that swarmed into the open country, looting and killing, of the starvation and disease, of the disintegration of the social services, of the emergence of ruthless military dictatorships, of the steady or catastrophic decay of culture and of all decency and gentleness in personal relations, of this there is no need to speak in detail.

      Instead, I shall try to account for the finality of the disaster which overtook the Other Men. My own human kind, in similar circumstances, would never, surely, have allowed itself to be so completely overwhelmed. No doubt, we ourselves are faced with the possibility of a scarcely less destructive war; but, whatever the agony that awaits us, we shall almost certainly recover. Foolish we may be, but we always manage to avoid falling into the abyss of downright madness. At the last moment sanity falteringly reasserts itself. Not so with the Other Men.

       Table of Contents

      The longer I stayed on the Other Earth, the more I suspected that there must be some important underlying difference between this human race and my own. In some sense the difference was obviously one of balance. Homo Sapiens was on the whole better integrated, more gifted with common sense, less apt to fall into extravagance through mental dissociation.

      Perhaps the most striking example of the extravagance of the Other Men was the part played by religion in their more advanced societies. Religion was a much greater power than on my own planet; and the religious teachings of the prophets of old were able to kindle even my alien and sluggish heart with fervour. Yet religion, as it occurred around me in contemporary society, was far from edifying.

      I must begin by explaining that in the development of religion on the Other Earth gustatory sensation had played a very great part. Tribal gods had of course been endowed with the taste-characters most moving to the tribe’s own members. Later, when monotheisms arose, descriptions of God’s power, his wisdom, his justice, his benevolence, were accompanied by descriptions of his taste. In mystical literature God was often likened to an ancient and mellow wine; and some reports of religious experience suggested that this gustatory ecstasy was in many ways akin to the reverent zest of our own wine-tasters, savouring some rare vintage.

      Unfortunately, owing to the diversity of gustatory human types, there had seldom been any widespread agreement as to the taste of God. Religious wars had been waged to decide whether he was in the main sweet or salt, or whether his preponderant flavour was one of the many gustatory characters which my own race cannot conceive. Some teachers insisted that only the feet could taste him, others only the hands or the mouth, others that he could be experienced only in the subtle complex of gustatory flavours known as the immaculate union, which was a sensual, and mainly sexual, ecstasy induced by contemplation of intercourse with the deity.

      Other teachers declared that, though God was indeed tasty, it was not through any bodily instrument but to the naked spirit that his essence was revealed; and that his was a flavour more subtle and delicious than the flavour of the beloved, since it included all that was most fragrant and spiritual in man, and infinitely more.

      Some went so far as to declare that God should be thought of not as a person at all but as actually being this flavour. Bvalltu used to say, ‘Either God is the universe, or he is the flavour of creativity pervading all things.’

      Some ten or fifteen centuries earlier, when religion, so far as I could tell, was most vital, there were no churches or priesthoods; but every man’s life was dominated by religious ideas to an extent which to me was almost incredible. Later, churches and priesthoods had returned, to play an important part in preserving what was now evidently a declining religious consciousness. Still later, a few centuries before the Industrial Revolution, institutional religion had gained such a hold on the most civilized peoples that three-quarters of their total income was spent on the upkeep of religious institutions. The working classes, indeed, who slaved for the owners in return for a mere pittance, gave much of their miserable earnings to the priests, and lived in more abject squalor than need have been.

      Science and industry had brought one of those sudden and extreme revolutions of thought which were so characteristic

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