Here his story ended. Discussion of it was impossible, and Vashti turned to go.
“It will end in Homelessness,” she said quietly.
“I wish it would,” retorted Kuno.
“The Machine has been most merciful.”
“I prefer the mercy of God.”
“By that superstitious phrase, do you mean that you could live in the outer air?”
“Yes.”
“Have you ever seen, round the vomitories, the bones of those who were extruded after the Great Rebellion?”
“Yes.”
“They were left where they perished for our edification. A few crawled away, but they perished, too—who can doubt it? And so with the Homeless of our own day. The surface of the earth supports life no longer.”
“Indeed.”
“Ferns and a little grass may survive, but all higher forms have perished. Has any airship detected them?”
“No.”
“Has any lecturer dealt with them?”
“No.”
“Then why this obstinacy?”
“Because I have seen them,” he exploded.
“Seen what?”
“Because I have seen her in the twilight—because she came to my help when I called—because she, too, was entangled by the worms, and, luckier than I, was killed by one of them piercing her throat.”
He was mad. Vashti departed, nor, in the troubles that followed, did she ever see his face again.
Part III
The Homeless
During the years that followed Kuno’s escapade, two important developments took place in the Machine. On the surface they were revolutionary, but in either case men’s minds had been prepared beforehand, and they did but express tendencies that were latent already.
The first of these was the abolition of respirators.
Advanced thinkers, like Vashti, had always held it foolish to visit the surface of the earth. Airships might be necessary, but what was the good of going out for mere curiosity and crawling along for a mile or two in a terrestrial motor? The habit was vulgar and perhaps faintly improper: it was unproductive of ideas, and had no connection with the habits that really mattered. So respirators were abolished, and with them, of course, the terrestrial motors, and except for a few lecturers, who complained that they were debarred access to their subject-matter, the development was accepted quietly. Those who still wanted to know what the earth was like had after all only to listen to some gramophone, or to look into some cinematophote. And even the lecturers acquiesced when they found that a lecture on the sea was none the less stimulating when compiled out of other lectures that had already been delivered on the same subject. “Beware of firsthand ideas!” exclaimed one of the most advanced of them. “Firsthand ideas do not really exist. They are but the physical impressions produced by love and fear, and on this gross foundation who could erect a philosophy? Let your ideas be secondhand, and if possible tenth-hand, for then they will be far removed from that disturbing element—direct observation. Do not learn anything about this subject of mine—the French Revolution. Learn instead what I think that Enicharmon thought Urizen thought Gutch thought Ho-Yung thought Chi-Bo-Sing thought Lafcadio Hearn thought Carlyle thought Mirabeau said about the French Revolution. Through the medium of these eight great minds, the blood that was shed at Paris and the windows that were broken at Versailles will be clarified to an idea which you may employ most profitably in your daily lives. But be sure that the intermediates are many and varied, for in history one authority exists to counteract another. Urizen must counteract the scepticism of Ho-Yung and Enicharmon, I must myself counteract the impetuosity of Gutch. You who listen to me are in a better position to judge about the French Revolution than I am. Your descendants will be even in a better position than you, for they will learn what you think I think, and yet another intermediate will be added to the chain. And in time”—his voice rose—“there will come a generation that has got beyond facts, beyond impressions, a generation absolutely colourless, a generation
‘seraphically free
From taint of personality,’
which will see the French Revolution not as it happened, nor as they would like it to have happened, but as it would have happened, had it taken place in the days of the Machine.”
Tremendous applause greeted this lecture, which did but voice a feeling already latent in the minds of men—a feeling that terrestrial facts must be ignored, and that the abolition of respirators was a positive gain. It was even suggested that airships should be abolished too. This was not done, because airships had somehow worked themselves into the Machine’s system. But year by year they were used less, and mentioned less by thoughtful men.
The second great development was the reestablishment of religion.
This, too, had been voiced in the celebrated lecture. No one could mistake the reverent tone in which the peroration had concluded, and it awakened a responsive echo in the heart of each. Those who had long worshipped silently, now began to talk. They described the strange feeling of peace that came over them when they handled the Book of the Machine, the pleasure that it was to repeat certain numerals out of it, however little meaning those numerals conveyed to the outward ear, the ecstasy of touching a button, however unimportant, or of ringing an electric bell, however superfluously.
“The Machine,” they exclaimed, “feeds us and clothes us and houses us; through it we speak to one another, through it we see one another, in it we have our being. The Machine is the friend of ideas and the enemy of superstition: the Machine is omnipotent, eternal; blessed
