The Food of the Gods

is the leakages make history. The children who had eaten grew, and soon there were other children growing; and all the best intentions in the world could not stop further leakages and still further leakages. The Food insisted on escaping with the pertinacity of a thing alive. Flour treated with the stuff crumbled in dry weather almost as if by intention into an impalpable powder, and would lift and travel before the lightest breeze. Now it would be some fresh insect won its way to a temporary fatal new development, now some fresh outbreak from the sewers of rats and suchlike vermin. For some days the village of Pangbourne in Berkshire fought with giant ants. Three men were bitten and died. There would be a panic, there would be a struggle, and the salient evil would be fought down again, leaving always something behind, in the obscurer things of life⁠—changed forever. Then again another acute and startling outbreak, a swift upgrowth of monstrous weedy thickets, a drifting dissemination about the world of inhumanly growing thistles, of cockroaches men fought with shotguns, or a plague of mighty flies.

There were some strange and desperate struggles in obscure places. The Food begot heroes in the cause of littleness⁠ ⁠…

And men took such happenings into their lives, and met them by the expedients of the moment, and told one another there was “no change in the essential order of things.” After the first great panic, Caterham, in spite of his power of eloquence, became a secondary figure in the political world, remained in men’s minds as the exponent of an extreme view.

Only slowly did he win a way towards a central position in affairs. “There was no change in the essential order of things,”⁠—that eminent leader of modern thought, Doctor Winkles, was very clear upon this⁠—and the exponents of what was called in those days Progressive Liberalism grew quite sentimental upon the essential insincerity of their progress. Their dreams, it would appear, ran wholly on little nations, little languages, little households, each self-supported on its little farm. A fashion for the small and neat set in. To be big was to be “vulgar,” and dainty, neat, mignon, miniature, “minutely perfect,” became the key-words of critical approval.⁠ ⁠…

Meanwhile, quietly, taking their time as children must, the children of the Food, growing into a world that changed to receive them, gathered strength and stature and knowledge, became individual and purposeful, rose slowly towards the dimensions of their destiny. Presently they seemed a natural part of the world; all these stirrings of bigness seemed a natural part of the world, and men wondered how things had been before their time. There came to men’s ears stories of things the giant boys could do, and they said “Wonderful!”⁠—without a spark of wonder. The popular papers would tell of the three sons of Cossar, and how these amazing children would lift great cannons, hurl masses of iron for hundreds of yards, and leap two hundred feet. They were said to be digging a well, deeper than any well or mine that man had ever made, seeking, it was said, for treasures hidden in the earth since ever the earth began.

These children, said the popular magazines, will level mountains, bridge seas, tunnel your earth to a honeycomb. “Wonderful!” said the little folks, “isn’t it? What a lot of conveniences we shall have!” and went about their business as though there was no such thing as the Food of the Gods on earth. And indeed these things were no more than the first hints and promises of the powers of the Children of the Food. It was still no more than child’s play with them, no more than the first use of a strength in which no purpose had arisen. They did not know themselves for what they were. They were children⁠—slow-growing children of a new race. The giant strength grew day by day⁠—the giant will had still to grow into purpose and an aim.

Looking at it in a shortened perspective of time, those years of transition have the quality of a single consecutive occurrence; but indeed no one saw the coming of Bigness in the world, as no one in all the world till centuries had passed saw, as one happening, the Decline and Fall of Rome. They who lived in those days were too much among these developments to see them together as a single thing. It seemed even to wise men that the Food was giving the world nothing but a crop of unmanageable, disconnected irrelevancies, that might shake and trouble indeed, but could do no more to the established order and fabric of mankind.

To one observer at least the most wonderful thing throughout that period of accumulating stress is the invincible inertia of the great mass of people, their quiet persistence in all that ignored the enormous presences, the promise of still more enormous things, that grew among them. Just as many a stream will be at its smoothest, will look most tranquil, running deep and strong, at the very verge of a cataract, so all that is most conservative in man seemed settling quietly into a serene ascendency during these latter days. Reaction became popular: there was talk of the bankruptcy of science, of the dying of progress, of the advent of the Mandarins⁠—talk of such things amidst the echoing footsteps of the Children of the Food. The fussy pointless revolutions of the old time, a vast crowd of silly little people chasing some silly little monarch and the like, had indeed died out and passed away; but Change had not died out. It was only Change that had changed. The New was coming in its own fashion and beyond the common understanding of the world.

To tell fully of its coming would be to write a great history, but everywhere there was a parallel chain of happenings. To tell therefore of the manner of its coming in one place is to tell something of the whole. It chanced