Part 22

We happen to be warm-blooded--to have had the particular problem faced by our philosophic ants solved for us during the passage of evolutionary time, not by any taking of thought on our part or on the part of our ancestors, but by the casual processes of variation and natural selection. But a succession of similar problems presses upon us. Relativity is in the air; it is so much in the air that it becomes almost stifling at times; but even so, its sphere so far has been the inorganic sciences, and biological relativity, though equally important, has been little mentioned.

We have all heard the definition of life as “one damn thing after another”; it would perhaps be more accurate to substitute some term such as relatedness for thing.

When I was a small boy, my mother wrote down in a little book a number of my infant doings and childish sayings, the perusal of which I find an admirable corrective to any excessive moral or intellectual conceit. What, for instance, is to be thought of a scientist of whom the following incident is recorded, even if the record refers to the age of four years?

I (for convenience one must assign the same identity to oneself at different ages, although again it is but a relative sameness that persists)--I had made some particularly outrageous statement which was easily proved false: to which proof, apparently without compunction, I answered, “Oh, well, I always exagg-erate when it’s a fine day....”

The converse of this I came across recently in a solemn treatise of psychology: a small girl of five or six, in the course of an “essay” in school, affirmed that the sun was shining and the day was fine; while as a matter of fact it had been continuously overcast and gloomy: on being pressed for a reason, she explained that she felt so happy that particular morning that she had been sure it was a fine day.

If the weather can affect one’s statements of fact, and one’s emotions can affect the apparent course of meteorological events, where is the line to be drawn? What is real? The only things of which we have immediate cognizance are, of course, happenings in our minds: and the precise nature and quality of each of these happenings depends on two things--on the constitution and state of our mind and its train on the one hand; on the other hand upon events or relations between events outside that system. That sounds very grand; but all it means after all is that you need a cause to produce an effect, a machine to register as well as a something to be registered.

As further consequence, since this particular machine (if I may be permitted to use the odious word in a purely metaphorical sense), this mind of ours, is never the same for two succeeding instants, but continually varies both in the quantity of its activity and the quality of its state, it follows that variations in mental happenings depend very largely on variations in the machine that registers, not by any means solely upon variations in what is to be registered.

Few (at least among Englishmen) would dispute the thesis that food, properly cooked and served, and of course adapted to the hour, is attractive four times in the day. But to a large proportion among us, even sausages and marmalade at nine, or roast beef and potatoes on a Sabbath noon, would prove not only not attractive but positively repellent if offered us on a small steamer on a rough day. I will not labour the point.

We all know how the size of sums of money appears to vary in a remarkable way according as they are being paid in or paid out. We all know to our cost the extraordinary superiority of the epochs when our more elderly relatives were youthful. The fact remains that we are always prone to regard the registering machine as a constant, and to believe that all the variation comes from outside. It is easy to discount the inner variation in ourselves when we are seasick, or in others when they are old and reminiscent, but not only is this discounting sometimes far more difficult, it is sometimes not even attempted.

What, for instance, are we to say to those who profess to find a harmony in the universe, those to whom poverty and discomfort and hard work appear the merest accidents, to whom even disease, pain, loss, death, and disaster are “somehow good”? You and I would probably retort that we have a rooted dislike to discomfort, that we should most strongly deny that the loss of a friend or even of a leg was anything but bad, that a toothache was not damnably unpleasant. But I think that if they were philosophically inclined (which they probably would not be), they might justifiably retort that the difference between their universe and ours was due to a difference in their mental machinery, which they had succeeded in adjusting so that it registered in a different and a better way.

It is at least clear that something of the sort can happen in the intellectual sphere. To the uneducated, the totality of things, if ever reflected upon, is a compound of fog and chaos: advance is painfully slow, and interlarded with unpleasant falls into pits and holes of illogicality and inconsequence; to those who have taken the trouble to push on, however, an orderly system at last reveals itself.

The problem of the origin and relationship of species gave such mental distress to those zoologists of the first half of the nineteenth century who were conscientious enough to struggle with it, that many of them ended by a mental suppression of the problem and a refusal to discuss it further. The publication of Darwin’s Origin of Species was to them what psycho-analysis is (or may be) to a patient with a repressed complex. Or again, no one can read accounts of the physicists’ recent work on the structure of the atom without experiencing an extraordinary feeling of satisfaction. Instead of wallowing in unrelated facts, we fly on wings of principle; not only can we better cut our way through the jungle of things, but we are allowed a privilege that has universally been considered one of the attributes of Gods--the calm and untroubled understanding of things and processes.

“The Gods are happy. They turn on all sides Their shining eyes, And see below them The earth and men.”

This being so, what is to prevent us from believing that, once certain adjustments are made in the mental sausage-machine, we shall discover that what we once found impossibly tough meat will pass smoothly through and become done up into the most satisfactory of sausages? In other words, that the values are there if we choose to make them--an Euckenish doctrine which, for all that it arouses instinctive suspicion, may none the less be true.

But even when we have made all possible discounts of this kind, evolved the smoothest-running machinery, converted the raw and meaty material of being into every conceivable kind of tidy sausage, the fact remains that there are feats beyond the power of our machine--beyond its power because of the very quality of its being.

We live at a certain rhythm in time, at a certain level of size and space; beyond certain limits, events in the outer world are not directly appreciable by the ordinary channels of sense, although a symbolic picture of them may be presented to us by the intellect.

When we are listening to the organ, sometimes there come notes which are on the border-line between sound and feeling: their separate vibrations are distinguishable and pulse through us, and the more the vibrations are separable, the more they are felt as mechanical shocks, the less as sound. However, we know perfectly well that all sounds as a matter of fact depend on vibratory disturbance, and that it is only some peculiarity of the registering machinery, in ear or brain, which enables us to hear a note as continuous.

Still more remarkable are the facts of vision. As I write I see the tulips in my garden, red against the green grass: the red is a continuous sensation; but the physicists appear to be justified in telling us that the eye is being bombarded every second with a series of waves, not the few hundred or thousand that give us sound, but the half-billion or so which conspire to illuminate our vision.

With sound, we alter the frequency of the waves and we get a difference of tone which seems to be merely a difference of more or less: but alter the frequency of light-waves, and the whole quality of the sensation changes, as when I look from the tulips to the sky. The change of registering mechanism is here more profound than the change in outer event.

Or again, to choose an example that depends more on size than rhythm, how very difficult it is to remember that the pressure of air on our bodies is not the uniform gentle embrace of some homogeneous substance, but the bombardment of an infinity of particles. The particles are not even all alike: some are of oxygen, others of nitrogen, of carbonic acid gas, of water vapour. They are not all travelling at uniform speeds; collisions are all the time occurring, and the molecules are continuously changing their rate of travel as they clash and bump.

We have only to look down a microscope to convince ourselves of the alteration in our experience that it would mean if we were to become sufficiently diminished. The tiniest solid particles in fluids can be seen to be in a continuous state of agitation--inexplicable until it was pointed out that this mysterious “Brownian” movement was the inevitable result of impacts by the faster-moving molecules of the fluid. Many living things that we can still see are small enough to live permanently in such agitation; the longest diameter of many bacteria is but half a micron (a two-thousandth of a millimetre), and there are many ultra-microscopic organisms which, owing to their closer approximation to molecular dimensions, must pass their lives in erratic excursions many times more violent than any visible Brownian motion.

If we could shrink, like Alice, at the persuasion of some magic mushroom, the rain of particles on our skin, now as unfelt as midges by a rhinoceros, would at last begin to be perceptible. We should find ourselves surrounded by an infinity of motes; titillated by a dance of sand-grains; bruised by a rain of marbles; pounded by flights of fives-balls. What is more, the smaller we became, the more individuality and apparent free-will should we detect in the surrounding particles. As we got still smaller, we should, now and again, find the nearly uniform bombardment replaced by a concerted attack on one side or the other, and we should be hurled for perhaps double our own length in one direction. If we could conceivably enter into a single inorganic molecule, we should find ourselves one of a moving host of similar objects: and we should further perceive that these objects were themselves complex, some like double stars, others star-clusters, others single suns, and all again built of lesser units held in a definite plan, in an architecture reminding us (if we still had memory) of a solar system in petto. If we were lucky enough to be in a complicated fluid like seawater, we should be intrigued by the relations of the different kinds of particles. They would be continually coming up to other particles of different kinds, and would then sometimes enter into intimate union with them. If we could manage to follow their history, we should find that after a time they would separate, and seek new partners, of the same or of different species. Some kinds of the units, or people as we should be inclined to call them, would spend most of their existence in the married state, others would apparently prefer to remain single, or, if they married, would within no long time obtain divorce.

We should be forcibly reminded of life in some cosmopolitan city like London or New York. If there existed a registrar to note down the events of these little beings’ existence, and we were privileged to inspect the register, we should find that each had its own history, different from that of every other in its course and its matrimonial adventures.

If we were near the surface we should find that the outer beings always arranged themselves in a special and coherent layer, apparently to protect themselves against the machinations of the different beings inhabiting the region beyond; for every now and again one would seem to be pulled from the water and be lost among the more scattered inhabitants of the air.

If we could now revert to our old size, we might remember, as we listened to the scientist enunciating the simple formulæ of the gas-laws, or giving numerical expression to vapour-pressures and solubilities, that this simplicity and order which he enabled us to find in inorganic nature was only simplicity when viewed on a large enough scale, and that it was needful to deal in millions and billions before chance aberrations faded into insignificance, needful to experience molecules from the standpoint of a unit almost infinitely bigger before individual behaviour could be neglected and merged in the orderly average. And we might be tempted to wonder how the personal idiosyncrasies of our human units might appear to a being as much larger than we as we are larger than a molecule--whether kings and beggars would not fare alike, and all the separate, striving, feeling, conflicting personalities, with their individual histories, their ancestors, successes, marriages, friendships, pains, and pleasures, be merged in some homogeneous and simple effect, altering in response to circumstances, with changes capable of expression in some formula as simple as Boyle’s or Avogadro’s Law.

Almost more startling might be the effect of altering the rhythm at which we live, or rather at which we experience events.

If only I were Mr. H. G. Wells, I could make a mint of money by a story based on this idea of rhythm of living. Let us see.... First there would be Mercaptan the distinguished inventor, who would lead me (lay, uninstructed, Watsonish me, after the fashion of narrators) into his laboratory. There on the table would be the machine--all but complete: handles, coils of wire, quartz terminals, gauges of rock-crystal in which oscillated coloured fluids, platinum cogwheels ... dot ... dot ... dot ... dot.... He hardly dared to make the final connections, all clear and calculable though they were. He had put so much of himself into it: so many hopes ... fears ... dots....

Then there would be the farewell dinner-party--first the inventor’s voice on the wireless telephone, summoning Wagrom the explorer, Glosh of the Evening Post, Stewartson Ampill the novelist, and the rest of our old friends: then the warm friendly light of the candles, the excellent port, the absence of women, the reminiscences, the asterisks, the....