The Collected Works of Olaf Stapledon - Olaf Stapledon

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of self-consciousness and other-consciousness, and through idealizations of various modes of personality. They had admired the barbarian hero, the romantical, the sensitive-subtle, the bluff and hearty, the decadent, the bland, the severe. And they had concluded that each person, while being himself an expression of some one mode of personality, should seek to be also sensitive to every other mode. They even conceived that the ideal community should be knit into one mind by each unique individual’s direct telepathic apprehension of the experience of all his fellows. And the fact that this ideal seemed utterly unattainable wove through their whole culture a thread of darkness, a yearning for spiritual union, a horror of loneliness, which never seriously troubled their far more insulated predecessors.

      This craving for union influenced the sexual life of the species. In the first place, so closely was the mental related to the physiological in their composition, that when there was no true union of minds, the sexual act failed to give conception. Casual sexual relations thus came to be regarded very differently from those which expressed a deeper intimacy. They were treated as a delightful embroidery on life, affording opportunity of much elegance, light-hearted tenderness, banter, and of course physical inebriation; but they were deemed to signify nothing more than the delight of friend in friend. Where there was a marriage of minds, but then only during the actual passion of communion, sexual intercourse almost always resulted in conception. Under these circumstances, intimate persons had often to practise contraception, but acquaintances never. And one of the most beneficial inventions of the psychologists was a technique of auto-suggestion, which, at will, either facilitated conception, or prevented it, surely, harmlessly, and without inaesthetic accompaniments.

      The sexual morality of the Second Men passed through all the phases known to the First Men; but by the time that they had established a single world-culture it had a form not known before. Not only were both men and women encouraged to have as much casual sexual intercourse as they needed for their enrichment, but also, on the higher plane of spiritual union, strict monogamy was deprecated. For in sexual union of this higher kind they saw a symbol of that communion of minds which they longed to make universal. Thus the most precious gift that a lover could bring to the beloved was not virginity but sexual experience. The union, it was felt, was the more pregnant the more each party could contribute from previous sexual and spiritual intimacy with others. Yet, though as a principle monogamy was not applauded, the higher kind of union would in practice sometimes result in a life-long partnership. But since the average life was so much longer than among the First Men, such fortuitously perennial unions were often deliberately interrupted for a while, by a change of partners, and then restored with their vitality renewed. Sometimes, on the other hand, a group of persons of both sexes would maintain a composite and permanent marriage together. Sometimes such a group would exchange a member, or members, with another group, or disperse itself completely among other groups, to come together again years afterwards with enriched experience. In one form or another, this ‘marriage of groups’ was much prized, as an extension of the vivid sexual participation into an ampler sphere. Among the First Men the brevity of life made these novel forms of union impossible; for obviously no sexual, and no spiritual, relation can be developed with any richness in less than thirty years of close intimacy. It would be interesting to examine the social institutions of the Second Men at their zenith; but we have not time to spare for this subject, nor even for the brilliant intellectual achievements in which the species so far outstripped its predecessor. Obviously any account of the natural science and the philosophy of the Second Men would be unintelligible to readers of this book. Suffice it that they avoided the errors which had led the First Men into false abstraction, and into metaphysical theories which were at once sophisticated and naïve.

      Not until after they had passed beyond the best work of the First Men in science and philosophy did the Second Men discover the remains of the great stone library in Siberia. A party of engineers happened upon it while they were preparing to sink a shaft for subterranean energy. The tablets were broken, disordered, weathered. Little by little, however, they were reconstructed and interpreted, with the aid of the pictorial dictionary. The finds were of extreme interest to the Second Men, but not in the manner which the Siberian party had intended, not as a store of scientific and philosophic truth, but as a vivid historical document. The view of the universe which the tablets recorded was both too naïve and too artificial; but the insight which they afforded into the mind of the earlier species was invaluable. So little of the old world had survived the volcanic epoch that the Second Men had failed hitherto to get a clear picture of their predecessors.

      One item alone in this archaeological treasure had more than historical interest. The biologist leader of the little party in Siberia had recorded much of the sacred text of the Life of the Divine Boy. At the end of the record came the prophet’s last words, which had so baffled Patagonia. This theme was full of meaning for the Second Men, as indeed it would have been even for the First Men in their prime. But whereas for the First Men the dispassionate ecstasy which the Boy had preached was rather an ideal than a fact of experience, the Second Men recognized in the prophet’s words an intuition familiar to themselves. Long ago the tortured geniuses of the Yang-tze cities had expressed this same intuition. Subsequently also it had often been experienced by the more healthy generations, but always with a certain shame. For it had become associated with morbid mentality. But now with growing conviction that it was wholesome, the Second Men had begun to grope for a wholesome expression of it. In the life and the last words of the remote apostle of youth they found an expression which was not wholly inadequate. The species was presently to be in sore need of this gospel.

      The world-community reached at length a certain relative perfection and equilibrium. There was a long summer of social harmony, prosperity, and cultural embellishment. Almost all that could be done by mind in the stage to which it had then reached seemed to have been done. Generations of long-lived, eager, and mutually delightful beings succeeded one another. There was a widespread feeling that the time had come for man to gather all his strength for a flight into some new sphere of mentality. The present type of human being, it was recognized, was but a rough and incoherent natural product. It was time for man to take control of himself and remake himself upon a nobler pattern. With this end in view, two great works were set afoot, research into the ideal of human nature, and research into practical means of remaking human nature. Individuals in all lands, living their private lives, delighting in each other, keeping the tissue of society alive and vigorous, were deeply moved by the thought that their world-community was at last engaged upon this heroic task.

      But elsewhere in the solar system life of a very different kind was seeking, in its own strange manner, ends incomprehensible to man, yet at bottom identical with his own ends. And presently the two were to come together, not in cooperation.

      VIII The Martians

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       Table of Contents

      Upon the foothills of the new and titanic mountains that were once the Hindu Kush, were many holiday centres, whence the young men and women of Asia were wont to seek Alpine dangers and hardships for their souls’ refreshment. It was in this district, and shortly after a summer dawn, that the Martians were first seen by men. Early walkers noticed that the sky had an unaccountably greenish tinge, and that the climbing sun, though free from cloud, was wan. Observers were presently surprised to see the green concentrate itself into a thousand tiny cloudlets, with clear blue between. Field-glasses revealed within each fleck of green some faint hint of a ruddy nucleus, and shifting strands of an infra-red colour, which would have been invisible to the earlier human race. These extraordinary specks of cloud were all of about the same size, the largest of them appearing smaller than the moon’s disc; but in form they varied greatly, and were seen to be changing their shapes more rapidly than the natural cirrus which they slightly resembled. In fact, though there was much that was cloud-like in their form and motion, there was also something definite about them, both in their features and behaviour, which suggested life. Indeed they

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