4. THE HISTORICAL PERIOD
The action of the drama accelerates. With ever-increasing speed the human intelligence masters its world, brings natural forces more and more under control of the still primitive will, and unwittingly prepares a new world, a man-made world, which is destined to become in your day too intricate for the still unfinished intelligence to master, too precariously balanced to withstand the irresponsible vagaries of a will that is still in essence simian, though equipped with dangerous powers. The ape has awakened into a subtler and more potent cunning. He has attained even a vague perception of what it would be like to be truly human in mind and heart. Ineffectually, intermittently, he strives to behave as a true man would behave; and in rare moments he actually achieves thoughts and actions not unworthy of a man. But for the most part he remains throughout the history of your species, and in your own moment of that history, at heart a monkey, though clothed, housed and armed.
Before we look more closely at your ‘modern’ world, let us glance at the hundred centuries preceding it. At the outset we see tribes of hunters settling down to till the valleys, especially the valleys of the Nile, the Euphrates, the Indus, the Ganges, the Yangtze. Millennia pass. Mud huts proliferate along the river-banks, condense into cities, are overhung by megalithic tombs, temples, palaces. The tribes coalesce into kingdoms and empires, and produce the first phases of civilization. Traders score the continents with their tracks. Little ships creep around the coasts, and sometimes venture beyond sight of land. Heroes gather armies and perform mighty evanescent conquests. Hardy barbarians invade the plains, dominate the empires, and are absorbed by the conquered. Daily life becomes steadily more secure, amenable, regular, complex. Triumphantly the intelligent beast finds new ways to gratify its ancient cravings for food, shelter, safety, adventure, for self-display, amorousness, and herd-activity. Yet at heart it remains a beast, disturbed but seldom by an obscure discontent with its own nature and with the world that it has fashioned around it.
With the increase of security a few exceptional minds begin to explore their environment intellectually, and even to probe their own nature. Increasingly the more awakened individuals become aware of their own inner chaos, both of understanding and of will. Here and there, where circumstance is peculiarly favourable to the life of the spirit, men are almost persistent in their self-searching. In India, where the physical cravings are insurgent and irresistible as the jungle, they strive through asceticism to establish the spirit over the flesh. In Greece they seek harmonious fulfilment of body and mind. For the sake of this fulfilment they seek the truth. They pass beyond the rule-of-thumb devices of medicine men, astrologers, builders, navigators, to make guesses about the inner nature of things, about the stars, the shape of the earth, the human body and soul, about number, space, time, and the nature of thinking. Meanwhile in Palestine others conceive a divine law; and in obeying it they expect a heaven of eternal bliss.
Then at length appear, here and there along the centuries, here and there among the peoples, a few supremely penetrating minds. Mostly their careers are cut short by indifferent fate, or by the vindictive herd. But three triumph, Gautama, Socrates, Jesus. Seeing with the mind’s eye and feeling with the heart more vividly and more precisely than their fellows, they look round them at the world, and within them at their own nature, as none had done before them. It is a strange world that confronts them, a world of beings superficially like themselves, yet different. So uncomprehending are their fellows, so insensitive, so pitifully weak. In rigorous and ceaseless meditation the three great ones strive to formulate their teeming intuitions in a few great principles, a few great precepts. They live out their precepts in their own lives relentlessly. Gautama said: By self-denial, self-oblivion, seek that annihilation of particular being which is the way to universal being. Socrates said: Let us fulfil ourselves to the uttermost by embodying in ourselves, and in the world that is our city, the true and the good. Jesus said: Love one another; love God; God is love.
From these three greatest of your kind, these three vital germs, issue three vast ramifications of spiritual influence, three widespread endemic infections of the minds of men, passing from generation to generation. The tragedy of your species may be said to lie in its complete failure to embody, rather than merely to mimic, the spirit of these three men.
Our observers, as I have already said, have never been able to establish themselves in any of these three. As the single racial mind of the Last Men we do indeed, if the obscure recollection of that experience is to be trusted, savour and even influence them. But to each individual observer they remain impenetrable. We can, however, study them through their contemporaries, and have done so, very minutely. We have seen those great ones face to face, listened to every word that they have spoken, watched every act they have performed in the presence of any spectator. Through dying eyes we have observed Gautama contemplating death. In the mind of the young Plato we have attended to the quiet ironical voice of Socrates, and been confronted by his disturbing gaze. We have heard Jesus preaching on the mount, with dark face kindled. We have stood around the cross and heard him cry out on the God whom he had misconceived.
In such experiences three facts invariably impress us, and fill us with a sense of the pathos of your kind. We are amazed both at the unique genius of these men and at the world-imposed limitation of their genius. We are impressed also by the inability of their fellow-men to grasp even that part of their vision which found expression. For neither their immediate fellows nor you, with all your complacent historical knowledge, can ever understand them. How should you? They themselves strove in vain to comprehend their own profound, unique, intuitions, within terms of their world’s naïve beliefs. But though the flame burned brightly in their hearts, they could neither understand it nor express it. For neither their conception nor their language was adequate to such a task.
But even if they could have expressed their vision, they would have been misunderstood. For each of these three, though sorely cramped and bewildered by his archaic world, was a veritable man; while his fellows, like the rest of you, were but half-human apes. And so, inevitably, these great ones are misinterpreted even by their own chosen followers. Socrates, who is so much more fortunate in Plato than Jesus in his disciples and Gautama in his interpreters, is seen by us, not only to be more profound in intellect than the great Plato, but to have also a vision, an illumination, perplexing to himself and utterly incommunicable to any of his associates. The lemurs might have understood him. The lemurs might have understood Jesus, and Gautama also. But they, too innocent, could not maintain themselves against the muscle and cunning of man’s progenitors.
It is clear to our observers that in your three great minds there occurred an identical insight into the nature of man and of the world. But each interpreted his vision differently, and expressed it differently in action. And from each a very different influence was selected by his followers.
We have traced that influence, that spreading ferment in men’s minds. The three proliferations are very diverse. But in the early stages of each, during the first and even the second generation, there occurs a new intensity of experience, an increased though still confused self-knowledge,