This Simian World — Part 7

XVI

Imagine you are watching the Bandarlog at play in the forest.

As you behold them and comprehend their natures, now hugely brave and boastful, now full of dread, the most weakly emotional of any intelligent species, ever trying to attract the notice of some greater animal, not happy indeed unless noticed,--is it not plain they are bound to invent things called gods?

Don't think for the moment of whether there are gods or not; think of how sure these beings would be to invent them.

(Not wait to find them.

) Having small self-reliance they can not bear to face life alone.

With no self-sufficingness, they must have the countenance of others.

It is these pressing needs that will hurry the primates to build, out of each shred of truth they can possibly twist to their purpose, and out of imaginings that will impress them because they are vast, deity after deity to prop up their souls.

What a strange company they will be, these gods, in their day, each of them an old bearded simian up in the sky, who begins by fishing the universe out of a void, like a conjurer taking a rabbit out of a hat.

(A hat which, if it resembled a void, wasn't there.

) And after creating enormous suns and spheres, and filling the farthest heavens with vaster stars, one god will turn back and long for the smell of roast flesh, another will call desert tribes to "holy" wars, and a third will grieve about divorce or dancing.

All gods that any groups of simians ever conceive of, from the woodenest little idol in the forest to the mightiest Spirit, no matter how much they may differ, will have one trait in common: a readiness to drop any cosmic affair at short notice, focus their minds on the far-away pellet called Earth, and become immediately wholly concerned, aye, engrossed, with any individual worshipper's woes or desires,--a readiness to notice a fellow when he is going to bed.

This will bring indescribable comfort to simian hearts;

and a god that neglects this duty won't last very long, no matter how competent he may be in other respects.

But one must reciprocate.

For the maker of the Cosmos, as they see him, wants noticing too; he is fond of the deference and attention that simians pay him, and naturally he will be angry if it is withheld;--or if he is not, it will be most magnanimous of him.

Hence prayers and hymns.

Hence queer vague attempts at communing with this noble kinsman.

To desire communion with gods is a lofty desire, but hard to attain through an ignobly definite creed.

Dealing with the highest, most wordless states of being, the simians will attempt to conceive them in material form.

They will have beliefs, for example, as to the furnishings and occupations in heaven.

And why?

Why, to help men to have religious conceptions without themselves being seers,--which in any true sense of "religious" is an impossible plan.

In their efforts to be concrete they will make their creeds amusingly simian.

Consider the simian amorousness of Jupiter, and the brawls on Olympus.

Again, in the old Jewish Bible, what tempts the first pair?

The Tree of Knowledge, of course.

It appealed to the curiosity of their nature, and who could control _that!

_ And Satan in the Bible is distinctly a simian's devil.

The snake, it is known, is the animal monkeys most dread.

Hence when men give their devil a definite form they make him a snake.

A race of super-chickens would have pictured their devil a hawk.

XVII

What are the handicaps this race will have in building religions?

The greatest is this: they have such small psychic powers.

The over-activity of their minds will choke the birth of such powers, or dull them.

The race will be less in touch with Nature, some day, than its dogs.

It will substitute the compass for its once innate sense of direction.

It will lose its gifts of natural intuition, premonition, and rest, by encouraging its use of the mind to be cheaply incessant.

This lack of psychic power will cheat them of insight and poise;

for minds that are wandering and active, not receptive and still, can seldom or never be hushed to a warm inner peace.

One service these restless minds however will do: they eventually will uncritically through the religions they themselves have invented.

But ages will be thrown away in repeating this process.

A simian creed will not be very hard thus to pierce.

When forming a religion, they will be in far too much haste, to wait to apply a strict test to their holy men's visions.

Furthermore they will have so few visions, that any will awe them; so naturally they will accept any vision as valid.

Then their rapid and fertile inventiveness will come into play, and spin the wildest creeds from each vision living dust ever dreamed.

They will next expect everybody to believe whatever a few men have seen, on the slippery ground that if you simply try believing it, you will then feel it's true.

Such religions are vicarious; their prophets alone will see God, and the rest will be supposed to be introduced to him by the prophets.

These "believers" will have no white insight at all of their own.

Now, a second-hand believer who is warmed at one remove--if at all --by the breath of the spirit, will want to have exact definitions in the beliefs he accepts.

Not having had a vision to go by, he needs plain commandments.

He will always try to crystallize creeds.

And that, plainly, is fatal.

For as time goes on, new and remoter aspects of truth are discovered, which can seldom or never be fitted into creeds that are changeless.

Over and over again, this will be the process: A spiritual personality will be born; see new truth; and be killed.

His new truth not only will not fit into too rigid creeds, but whatever false finality is in them it must contradict.

So, the seer will be killed.

His truth being mighty, however, it will kill the creeds too.

There will then be nothing left to believe in--except the dead seer.

For a few generations he may then be understandingly honored.

But his priests will feel that is not enough: he must be honored uncritically: so uncritically that, whatever his message, it must be deemed the Whole Truth.

Some of his message they themselves will have garbled; and it was not, at best, final; but still it will be made into a fixed creed and given his name.

Truth will be given his name.

All men who thereafter seek truth must find only his kind, else they won't be his "followers."

(To be his co-seekers won't do.

) Priests will always hate any new seers who seek further for truth.

Their feeling will be that their seer found it, and thus ended all that.

Just believe what he says.

The job's over.

No more truth need be sought.

It's a comforting thing to believe cosmic search nicely settled.

Thus the mold will be hardened.

So new truths, when they come, can but break it.

Then men will feel distraught and disillusioned, and civilizations will fall.

Thus each cycle will run.

So long as men interwine falsehoods with every seer's visions, both perish, and every civilization that is built on them must perish too.

XVIII

If men can ever learn to accept all their truths as not final, and if they can ever learn to build on something better than dogma, they may not be found saying, discouragedly, every once in so often, that every civilization carries in it the seeds of decay.

It will carry such seeds with great certainty, though, when they're put there, by the very race, too, that will later deplore the results.

Why shouldn't creeds totter when they are jerry-built creeds?

On stars where creeds come late in the life of a race; where they spring from the riper, not cruder, reactions of spirit; where they grow out of nobly developed psychic powers that have put their possessors in tune with cosmic music; and where no cheap hallucinations discredit their truths; they perhaps run a finer, more beautiful course than the simians', and open the eyes of the soul to far loftier visions.

XIX

It has always been a serious matter for men when a civilization decayed.

But it may at some future day prove far more serious still.

Our hold on the planet is not absolute.

Our descendants may lose it.

Germs may do them out of it.

A chestnut fungus springs up, defies us, and kills all our chestnuts.

The boll weevil very nearly baffles us.

The fly seems unconquerable.

Only a strong civilization, when such foes are about, can preserve us.

And our present efforts to cope with such beings are fumbling and slow.

We haven't the habit of candidly facing this danger.

We read our biological history but we don't take it in.

We blandly assume we were always "intended" to rule, and that no other outcome could even be considered by Nature.

This is one of the remnants of ignorance certain religions have left: but it's odd that men who don't believe in Easter should still believe this.

For the facts are of course this is a hard and precarious world, where every mistake and infirmity must be paid for in full.

If mankind ever is swept aside as a failure however, what a brilliant and enterprising failure he at least will have been.

I felt this with a kind of warm suddenness only today, as I finished these dreamings and drove through the gates of the park.

I had been shutting my modern surroundings out of my thoughts, so completely, and living as it were in the wild world of ages ago, that when I let myself come back suddenly to the twentieth century, and stare at the park and the people, the change was tremendous.

All around me were the well-dressed descendants of primitive animals, whizzing about in bright motors, past tall, soaring buildings.

What gifted, energetic achievers they suddenly seemed!

I thought of a photograph I had once seen, of a ship being torpedoed.

There it was, the huge, finely made structure, awash in the sea, with tiny black spots hanging on to its side--crew and passengers.

The great ship, even while sinking, was so mighty, and those atoms so helpless.

Yet, it was those tiny beings that had created that ship.

They had planned it and built it and guided its bulk through the waves.

They had also invented a torpedo that could rend it asunder.

It is possible that our race may be an accident, in a meaningless universe, living its brief life uncared-for, on this dark, cooling star: but even so--and all the more--what marvelous creatures we are!

What fairy story, what tale from the Arabian Nights of the jinns, is a hundredth part as wonderful as this true fairy story of simians!

It is so much more heartening, too, than the tales we invent.

A

universe capable of giving birth to many such accidents is--blind or not--a good world to live in, a promising universe.

And if there are no other such accidents, if we stand alone, if all the uncountable armies of planets are empty, or peopled by animals only, with no keys to thought, then we have done something so mighty, what may it not lead to!

What powers may we not develop before the Sun dies!

We once thought we lived on God's footstool: it may be a throne.

This is no world for pessimists.

An amoeba on the beach, blind and helpless, a mere bit of pulp,--that amoeba has grandsons today who read Kant and play symphonies.

Will those grandsons in turn have descendants who will sail through the void, discover the foci of forces, the means to control them, and learn how to marshal the planets and grapple with space?

Would it after all be any more startling than our rise from the slime?

No sensible amoeba would have ever believed for a minute that any of his most remote children would build and run dynamos.

Few sensible men of today stop to feel, in their hearts, that we live in the very same world where that miracle happened.

This world, and our racial adventure, are magical still.

XX

Yet although for high-spirited marchers the march is sufficient, there still is that other way of looking at it that we dare not forget.

Our adventure may satisfy _us:_ does it satisfy Nature?

She is letting us camp for awhile here among the wrecked graveyards of mightier dynasties, not one of which met her tests.

Their bones are the message the epochs she murdered have left us: we have learned to decipher their sickening warning at last.

Yes, and even if we are permitted to have a long reign, and are not laid away with the failures, are we a success?

We need so much spiritual insight, and we have so little.

Our telescopes may some day disclose to us the hills of Arcturus, but how will that help us if we cannot find the soul of the world?

Is that soul alive and loving?

or cruel?

or callous?

or dead?

We have no sure vision.

Hopes, guesses, beliefs--that is all.

There are sounds we are deaf to, there are strange sights invisible to us.

There are whole realms of splendor, it may be, of which we are heedless; and which we are as blind to as ants to the call of the sea.

Life is enormously flexible--look at all that we've done to our dogs,--but we carry our hairy past with us wherever we go.

The wise St. Bernards and the selfish toy lap-dogs are brothers, and some things are possible for them and others are not.

So with us.

There are definite limits to simian civilizations, due in part to some primitive traits that help keep us alive, and in part to the mere fact that every being has to be something, and when one is a simian one is not also everything else.

Our main-springs are fixed, and our principal traits are deep-rooted.

We cannot now re-live the ages whose imprint we bear.

We have but to look back on our past to have hope in our future: but--it will be only _our_ future, not some other race's. We shall win our own triumphs, yet know that they would have been different, had we cared above all for creativeness, beauty, or love.

So we run about, busy and active, marooned on this star, always violently struggling, yet with no clearly seen goal before us.

Men, animals, insects--what tribe of us asks any object, except to keep trying to satisfy its own master appetite?

If the ants were earth's lords they would make no more use of their lordship than to learn and enforce every possible method of foiling.

Cats would spend their span of life, say, trying new kinds of guile.

And we, who crave so much to know, crave so little but knowing.

Some of us wish to know Nature most; those are the scientists.

Others, the saints and philosophers, wish to know God.

Both are alike in their hearts, yes, in spite of their quarrels.

Both seek to assuage to no end, the old simian thirst.

If we wanted to _be_ Gods--but ah, can we grasp that ambition?

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