What excuses or explains the weakness of the first immigrants of the inner world is the fact that their life was necessarily rough and full of hardships, in spite of a notable improvement after their descent into the caverns. They had perpetually to enlarge them, to adjust them to the requirements of the two civilisations, ancient and modern. That was not the work of a single day. I am well aware how happily fortune favoured them; how they again and again had the good luck when driving their tunnels to discover natural grottoes of the utmost beauty, in which it was enough to illuminate with the usual methods of lighting (which was absolutely cost-free, as Miltiades had foreseen) in order to render them almost habitable: delightful squares, as it were, enshrined and sparsely disseminated throughout the labyrinth of our brilliantly lighted streets; mines of sparkling diamonds, lakes of quicksilver, mounds of golden ingots. I am well aware that they had at their disposition a sum of natural forces very superior to all that the preceding ages had been acquainted with. That is very easy to understand. In fact, if they lacked waterfalls, they replaced them very advantageously by the finest falls in temperature that physicists have ever dreamed of. The central heat of the globe could not, it is true, by itself alone be a mechanical force, any more than formerly a large mass of water falling by hypothesis to the greatest possible depth. It is in its passage from a higher to a lower level that the mass of water becomes (or rather became) available energy: it is in its descent from a higher to a lower degree of the thermometer that heat likewise becomes so. The greater distance between any two degrees the greater amount of surplus energy. Now, the mining physicists had hardly descended into the bowels of the earth ere they at once perceived that thus placed between the furnaces of the central fire, as it were, a forge of the Cyclops, hot enough to liquefy granite, and the outer cold, which was sufficient to solidify oxygen and nitrogen, they had at their disposal the most enormous extremes in temperature, and consequently thermic cataracts by the side of which all the cataracts of Abyssinia and Niagara were only toys. What caldrons did they own in the ancient volcanoes! What condensers in the glaciers! At first sight they must have seen that if a few distributing agencies of this prodigious energy were provided, they had power enough there to perform the whole work of mankind—excavation, air supply, water supply, sanitation, locomotion, descent and transport of provisions, etc.
I am well aware of that. I am further aware that ever favoured by fortune, the inseparable friend of daring, the new Troglodytes have never suffered from famine, nor from shortness of supplies. When one of their snow-covered deposits of carcasses threatened to give out, they used to make several trial borings, drive several shafts in an upward direction. They never failed presently to meet with rich finds of food reserves, extensive enough to close the mouths of the alarmists, whereby there resulted on each occasion, according to the law of Malthus, a sudden increase in the population, coupled with the excavation of new underground cities, more flourishing than their older sisters. But, in spite of all this, we remain overwhelmed with wonder when we consider the incalculable degree of courage and intelligence lavished on such a work, and solely called into being by an idea which, starting one day from one individual brain, has leavened the whole globe. What giant falls of earth, what murderous explosions, what a death-roll there must have been at the outset of the enterprise! We shall never know what bloodthirsty duels, what rapes, what doleful tragedies, took place in this lawless society, which had not yet been reorganised. The history of the early conquerors and colonists of America, if it could be told in detail, would pale entirely beside it. Let us draw a veil over the proceedings. But this pitch of horrors was perhaps necessary to teach us that in the forced intimacy of a cave there is no mean between warfare and love, between mutual slaughter or mutual embraces. We began by fighting; to-day we fall on each other’s necks. And in fact, what human ear, nose, or stomach could have longer withstood the deafening roar and smoke of melanite explosions beneath our crypts; the sight and stench of mangled bodies piled up within our narrow confines? Hideous and odious, revolting beyond all expression, the underground war finished by becoming impossible.
It is, however, painful to think that it lasted right up to the death of our glorious preserver. Everyone is acquainted with the heroic adventure in which Miltiades and his companion lost their lives. It has been so often painted, sculptured, sung, and immortalised by the great masters, that it is not allowable to pass it over in silence. The famous struggle between the centralist and federalist cities, that is to say, at bottom, between the industrial and artist cities, having ended in the triumph of the latter, a still more bloodthirsty conflict sprang up between the free thinking and the cellular cities. The former fought to assert the freedom of love with its uncertain fecundity; the second, for its prudent regulation. Miltiades, misled by his passion, committed the fault of siding with the former, a pardonable error which posterity has forgiven him. Besieged in his last grotto—a perfect marvel in strongholds—and at the end of his provisions, the besiegers having intercepted the arrival of all his convoys, he essayed a final effort: he prepared a formidable explosion intended to blow up the vault of his cavern, and forcibly to open a way upwards by which he might have the chance of reaching a deposit of provisions. His hope was deceived. The vault blew up, it is true, and disclosed a cavern above it, the most colossal one had hitherto seen, that dimly resembled a Hindoo temple. But the hero himself perished miserably, buried with Lydia beneath enormous rocks on the very spot on which now stands their double statue in marble, the masterpiece of our new Phidias, which is now the crowded meeting-place of our national pilgrimages.
From these fruitful though troublous times, and from this beneficial disorder, an advantage has accrued to us which we shall never sufficiently appreciate. Our race, already so beautiful, has been further strengthened and purified by these numerous trials. Short-sightedness itself has disappeared under the prolonged influence of a light that is pleasing to the eye, and of the habit of reading books which are written in very large characters. For, from lack of paper, we are obliged to write on slates, on pillars, obelisks, on the broad panels of marble, and this necessity, in addition to compelling us to adopt a sober style and contributing to the formation of taste, prevents the daily newspapers from reappearing, to the great benefit of the optic nerves and the lobes of the brain. It was, by the way, an immense misfortune for “pre-salvationist” man to possess textile plants which allowed him to stereotype without the slightest trouble on rags of paper without the slightest value, all his ideas, idle or serious, piled indiscriminately one on the other. Now, before graving our thoughts on a panel of rock, we take time to reflect on our subject. Yet another bane among our primitive forefathers was tobacco. At present we no longer smoke, we can no longer smoke. The public health is accordingly magnificent.
V
REGENERATION
IT does not fall within the scope of my rapid sketch to relate date by date the laborious vicissitudes of humanity since its settlement within the planet from the year 1 of the era of Salvation to the year 596, in which I write these lines in chalk on slabs of schist. I should only like to bring out for my contemporaries, who might very well fail to notice them (for we barely observe what we have always before our eyes), the distinctive and original features of this modern civilisation of which we are so justly proud. Now that after many abortive trials and agonizing convulsions it has succeeded in taking its final shape, we can clearly establish its essential characteristics. It consists in the complete elimination of living nature, whether animal or vegetable, man only excepted. That has produced, so to say, a purification of society. Secluded thus from every influence of the natural milieu into which it was hitherto plunged and confined, the social milieu was for the first time able to reveal and display its true virtues, and the real social bond appeared in all its vigour and purity. It might be said that destiny had desired to make in our case an extended sociological experiment for its own edification by placing us in such extraor
dinarily unique conditions.1 The problem, in a way, was to learn, what would social man become if committed to his own keeping, yet left to himself—furnished with all the intellectual acquisitions accumulated through a remote past by human geniuses, but deprived of the assistance of all other living beings, nay, even of those beings half endowed with life, that we call rivers and seas and stars, and thrown back on the conquered, yet passive forces of chemical, inorganic and lifeless Nature, which is separated from man by too deep a chasm to exercise on him any action from the social point of view. The problem was to learn what this humanity would do when restricted to man, and obliged to extract from its own resources, if not its food supplies, yet at least all its pleasures, all its occupations, all its creative inspirations. The answer has been given, and we have realised at the same time what an unsuspected drag the terrestrial fauna and flora had hitherto been on the progress of humanity.
At first human pride and the faith of man in himself hitherto held in check by the constant presence, by the profound sense of the superiority of the forces round it, rebounded with a force of elasticity really appalling. We are a race of Titans. But, at the same time, whatever enervating element there might have been in the air of our grottoes has been thereby victoriously combated. Otherwise our air is the purest that man has ever breathed; all the bad germs with which the atmosphere was loaded were killed by the cold. Far from being attacked by anæmia as some predicted, we live in a state of habitual excitement maintained by the multiplicity of our relations and of our “social tonics” (friendly shakes of the hand, talks, meetings with charming women, etc.). With a certain number among us it passes into a state of unintermittent delirium under the name of Troglodytic fever. This new malady, whose microbe has not yet been discovered, was unknown to our forefathers, thanks perhaps to the stupefying (or soothing, if you prefer it) influence of natural and rural distractions. Rural! what a strange anachronism! Fishermen, hunters, ploughmen, and shepherds—do we really understand to-day the meaning of these words? Have we for a moment reflected on the life of that fossil creature who is so frequently mentioned in books of ancient history and who was called the peasant? The habitual society of this curious creature which comprised half or three-quarters of the population was not man, but four-footed beasts, pot herbs and green crops, which, owing to the conditions necessary for their production in the country (yet another word which has become meaningless) condemned him to live a wild, solitary life, far from his fellows. As for his herds, they were acquainted with the charms of social life, but he had not the slightest inkling of what it meant.
The towns, to which people were so astonished that there should be a desire to emigrate, were the only centres, rare and widely scattered as they were, in which life in society was then known. But to what extent does it not appear to have been adulterated, and attenuated by animal and vegetable life? Another fossil peculiar to these regions is the artisan. Was the relation of the worker to his employer, of the artisan class to the other classes of the population, of these classes between themselves a really social relation? Not the least in the world! Certain sophists, who were called economists, and who were to our sociologists of to-day what the alchemists formerly were to the chemists or the astrologers to the astronomers, had given credit, it is true, to this error—that society essentially consists in an exchange of services. From this point of view, which, moreover, is quite out of date, the social bond could never be closer than that between the ass and the ass driver, the ox and drover, the sheep and the shepherd. Society, we now know, consists in the exchange of reflections. Mutually to ape one another, and by dint of accumulated apings diversely combined to create an originality is the important thing. Reciprocal service is only an accessory. That is why the urban life of former days being principally founded on the organic and natural, rather than on the social relation of producer to consumer, or of workman to employer, was itself only a very imperfect kind of social life, and accordingly the source of endless disagreements.
If it has been possible for us to realise the most perfect and the most intense social life that has ever been seen, it is thanks to the extreme simplicity of our strictly so-called wants. At a time when man was “panivorous” and omnivorous, the craving for food was broken up into an infinity of petty ramifications. To-day it is confined to eating meat which has been preserved in the best of refrigerators. Within the space of an hour each morning, a single member of society by the employment of our ingenious transport machinery feeds a thousand of his kind. The need of clothing has been pretty nearly abolished by the softness of an ever constant climate, and, we must also admit it, by the absence of silkworms and of textile plants. That would perhaps be a disadvantage were it not for the incomparable beauty of our bodies, which lends a real charm to this grand simplicity of costume. Let us observe, however, that it is fairly customary to wear coats of asbestos spangled with mica, of silver interwoven and enriched with gold, in which the refined and delicate charms of our women appear as though moulded in metal, rather than completely screened from view. This metallic iridescence with its infinite tints has a most delightful effect. These are, however, costumes that never wear out. How many clothiers, milliners, tailors, and drapery establishments are thereby abolished at a single stroke! The need of shelter remains, it is true, but it has been greatly reduced. One is no longer obliged to sleep at “starlight-hotel.” When a young man grows weary of the life in common which has hitherto sufficed him in the spacious working-drawing-room of his fellows, and desires for matrimonial reasons to have a dwelling to himself, he has only to apply the boring-machine somewhere against the rocky wall and his cell is excavated in a few days. There is no rent and few articles of furniture. The joint-stock furniture, which is magnificent, is almost the only one of which the pair of lovers make use.
The quota of absolute necessities being thus reduced to almost nothing, the quota of superfluities has been able to be extended to almost everything. Since we live on so little, there remains abundant time for thought. A minimum of utilitarian work and a maximum of æsthetic, is surely civilisation itself in its most essential element. The room left vacant in the heart by the reduction of our wants is taken up by the talents—those artistic, poetic, and scientific talents which, as they day by day multiply and take deeper root, become really and truly acquired wants. They really spring, however, from a necessity to produce, and not from a necessity to consume. I underline this difference. The manufacturer is ever toiling, not for his own pleasure nor for that of the world about him, of his fellow-men or his natural rivals, but for a society different from his own—on mutual terms, but that is immaterial. His work, therefore, constitutes a non-social, an almost anti-social relationship with those who are not of his kind, to the great hurt and hindrance of his relations with those who are. The increasing intensity of his work tends to accentuate and not to attenuate the dissimilarities between the different grades of society, which act as an obstacle to the general reunion. We have clearly seen the truth of this in the course of the twentieth century of the ancient era, when the whole population was divided into trades unions of the different professions, which waged desperate warfare on one another, and whose members in the bosom of each union hated one another as only brothers can.
But for the scientist, the artist, the lover of beauty in all its forms, to produce is a passion, to consume is only a taste. For every artist has a dilettante double. But his dilettantism in respect to arts other than his own only plays by comparison a secondary part in his life. The artist creates through sheer delight, and he alone creates for such motives.
We can now comprehend the depth of the truly social revolution which was accomplished from the days when the æsthetic activity, by dint of ever growing, ended by vanquishing utilitarian activity. Henceforth in place of the relation of producer to consumer has been substituted, as preponderating element in human dealings, the relation of the artist to the art-lover. The ancient social ideal was to seek amusement or self-satisfactio
n apart and to render mutual service. For this we substitute the following: to be one’s own servant and mutually to delight one another. Henceforward, to insist once more, society reposes, not on the exchange of services, but on the exchange of admiration or criticism, of favourable or unfavourable judgments. The anarchical regime of greed in all its forms has been succeeded by the autocratic government of enlightened opinion which has become supreme. For our worthy ancestors deceived themselves finely when they persuaded themselves that social progress led to what they termed freedom of thought. We have something better; we possess the joy and the strength of the mind which attains a certainty of its own, founded, as it is, on its only sure basis, the unanimity of other minds on certain essential matters. On this rock we can rear the highest constructions of thought, nay, the most gigantic systems of philosophy.
The error, at present recognised, of those ancient visionaries called socialists was their failure to see that this life in common, this intense social life, they dreamt of so ardently, had for its indispensable condition the æsthetic life and the universal propagation of the religion of truth and beauty. The latter assumes the drastic lopping off of numerous personal wants. Consequently in rushing, as they did, into an exaggerated development of commercial life, they were marching in the opposite direction to their own goal.
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