The complete works, p.373
The Complete Works, page 373
"I'm tired of this place, White, and of all such places. I'm tired of the shouting and running, the beating and shooting. I'm sick of all the confusions of life's experience, which tells only of one need amidst an endless multitude of distresses. I've seen my fill of wars and disputes and struggles. I see now how a man may grow weary at last of life and its disorders, its unreal exacting disorders, its blunders and its remorse. No! I want to begin upon the realities I have made for myself. For they are the realities.
I want to go now to some quiet corner where I can polish what I have learnt, sort out my accumulations, be undisturbed by these transitory symptomatic things. . . .
"What was that boy saying? They are burning the STAR office. . . .
Well, let them. . . ."
And as if to emphasize his detachment, his aversion, from the things that hurried through the night about them, from the red flare in the sky and the distant shouts and revolver shots and scuffling flights down side streets, he began to talk again of aristocracy and the making of greatness and a new great spirit in men. All the rest of his life, he said, must be given to that. He would say his thing plainly and honestly and afterwards other men would say it clearly and beautifully; here it would touch a man and there it would touch a man; the Invisible King in us all would find himself and know himself a little in this and a little in that, and at last a day would come, when fair things and fine things would rule the world and such squalor as this about them would beng red and strange to his face with both hands; above them his eyes were round and anxious.
Blood came out betwing. He shouted out something
about "Foolery!"
Haroun al Raschid was flinging aside all this sublime indifference to current things. . . .
But the carbines spoke again.
Benham seemed to run unexpectedly against something invisible. He spun right round and fell down into a sitting position. He sat looking surprised.
After one moment of blank funk White drew out his pocket handkerchief, held it arm high by way of a white flag, and ran out from the piazza of the hotel.
17
"Are you hit?" cried White dropping to his knees and making himself as compact as possible. "Benham!"
Benham, after a moment of perplexed thought answered in a strange voice, a whisper into which a whistling note had been mixed.
"It was stupid of me to come out here. Not my quarrel. Faults on both sides. And now I can't ge as impossible any more for men as a Stone Age Corroboree. . . .
Late or soon?
Benham sought for some loose large measure of time.
"Before those constellations above us have changed their shapes. . . .
"Does it matter if we work at something that will take a hundred years or ten thousand years? It will never come in our lives, White. Not soon enough for that. But after that evorld I shall never see as one
feels the dawn coming through the last darkness. . . ."
16
The attack on the Rand Club began while Benham and White were at lunch in the dining-room at the Sherborough on the day following the burning of the STAR office. The Sherborough dining-room was on the first floor, and the Venetian window beside their table opened on to a verandah above a piazza. As they talked they became aware of an excitement in the street below, shouting and running and then a sound of wheels and the tramp of a body of soldiers marching quickly. White stood up and looked. "They're seizing the stuff in the gunshops," he said, sitting down again. "It's amazing they haven't done it before."
They went on eating and discussing the work of a medical mission at Mukden that had won Benham's admiration. . . .
A revolver cracked in the street and there was a sound of glass smashing. Then more revolver shots. "That's at the big club at the corner, I think," said Benham and went out upon the verandah.
Up and down the street mischief was afoot. Outside the Rand Club in the cross street a considerable mass of people had accumulated, and was being hustled by a handful of khaki-clad soldiers. Down the street people were looking in the direction of the market-place and then suddenly a rush of figures flooded round the corner, first a froth of scattered individuals and then a mass, a column, marching with an appearance of order and waving a flag. It was a poorly disciplined body, it fringed out into a swarm of sympathizers and spectators upon the side walk, and at the head of it two men disputed. They seemed to be differing about the direction of the whole crowd. Suddenly one smote the other with his fist, a blow that hurled him sideways, and then turned with a triumphant gesture to the following ranks, waving his arms in the air. He was a tall lean man, hatless and collarless, greyhaired and wild-eyed. On he came, gesticulating gauntly, past the hotel.
And then up the street something happened. Benham's attention was turned round to it by a checking, by a kind of catch in the breath, on the part of the advancing procession under the verandah.
The roadway beyond the club had suddenly become clear. Across it a dozen soldiers had appeared and dismounted methodically and lined out, with their carbines in readiness. The mounted men at the club corner had vanished, and the people there had swayed about towards this new threat. Quite abruptly the miscellaneous noises of the crowd ceased. Understanding seized upon every one.
These soldiers were going to fire. . . .
The brown uniformed figures moved like automata; the rifle shots rang out almost in one report. . . .
There was a rush in the crowd towards doorways and side streets, an enquiring pause, the darting s is a stupid game," said Benham. "Why did they
fire at
all?"
The tall man who had led the mob had run out into the middle of the road. His commando was a little disposed to assume a marginal position, and it had to be reassured. He was near enough for Benham to see his face. For a time it looked anxious and thoughtful. Then he seemed to jump to his decision. He unbuttoned and opened his coat wide as if defying the soldiers. "Shoot," he bawled, "Shoot, if you dare!"
A little uniform movement of the soldiers answered him. The small figure of the officer away there was inaudible. The coat of the man below flapped like the wings of a crowing cock before a breast of dirty shirt, the hoarse voice cracked with excitement, "Shoot, if you dare. Shoot, if you dare! See!"
Came the metallic bang of the carbines again, and in the instant the leader collapsed in the road, a sprawl of clothes, hit by half a dozen bullets. It was an extraordinary effect. As though the figure had been deflated. It was incredible that a moment before this thing had been a man, an individual, a hesitating complicated purpose.
"Good God!" cried Benham, "but--this is horrible!"
The heap of garments lay still. The red hand that stretched out towards the soldiers never twitched.
The spectacular silence broke into a confusion of sounds, women shrieked, men cursed, some fled, some sought a corner from which they might still see, others pressed forward. "Go for the swine!"
bawled a voice, a third volley rattled over the heads of the people, and in the road below a man with a rifle halted, took aim, and answered the soldiers' fire. "Look out!" cried White who was watching the soldiers, and ducked. "This isn't in the air!"
Came a straggling volley again, like a man running a metal hammer very rapidly along iron corrugations, and this time people were dropping all over the road. One white-faced man not a score of yards away fell with a curse and a sob, struggled up, staggered for some yards with blood running abundantly from his neck, and fell and never stirred again. Another went down upon his back clumsily in the roadway and lay wringing his hands faster and faster until suddenly with a movement like a sigh they dropped inert by his side.
A straw-hatted youth in a flannel suit ran and stopped and ran again. He seemed to be holding somethieen his fingers. He went right past
the hotel
and stumbled and suddenly sprawled headlong at the opposite corner.
The majority of the crowd had already vanished into doorways and side streets. But there was still shouting and there was still a remnant of amazed and angry men in the roadway--and one or two angry women. They were not fighting. Indeed they were unarmed, but if they had had weapons now they would certainly have used them.
"But this is preposterous!" cried Benham. "Preposterous. Those soldiers are never going to shoot again! This must stop."
He stood hesitating for a moment and then turned about and dashed for the staircase. "Good Heaven!" cried White. "What are you going to do?"
Benham was going to stop that conflict very much as a man might go to stop a clock that is striking unwarrantably and amazingly. He was going to stop it because it annoyed his sense of human dignity.
White hesitated for a moment and then followed, crying "Benham!"
But there was no arresting this last outbreak of Benham's all too impatient kingship. He pushed aside a ducking German waiter who was peeping through the glass doors, and rushed out of the hotel. With a gesture of authority he ran forward into the middle of the street, holding up his hand, in which he still held his dinner napkin clenched like a bomb. White believes firmly that Benham thought he would be able to dominate everytt up. I will sit here a moment and pull myself together. Perhaps I'm--I must be shot. But it seemed to come--inside me. . . . If I should be hurt. Am I hurt? . . .
Will you see to that book of mine, White? It's odd. A kind of fainthness. . . . What?"
"I will see after your book," said White and glanced at his hand because it felt wet, and was astonished to discover it bright red.
He forgot about himself then, and the fresh flight of bullets down the street.
The immediate effect of this blood was that he said something more about the book, a promise, a definite promise. He could never recall his exact words, but their intention was binding. He conveyed his absolute acquiescence with Benham's wishes whatever they were. His life for that moment was unreservedly at his friend's disposal. . . .
White never knew if his promise was heard. Benham had stopped speaking quite abruptly with that "What?"
He stared in front of him with a doubtful expression, like a man who is going to be sick, and then, in an instant, every muscle seemed to give way, he shuddered, his head flopped, and White held a dead man in his arms.
GOD THE
INVISIBLE KING
by
H. G. Wells
1917
CONTENTS
PREFACE
1. THE COSMOGONY OF MODERN RELIGION
2. HERESIES; OR THE THINGS THAT GOD IS NOT
3. THE LIKENESS OF GOD
4. THE RELIGION OF ATHEISTS
5. THE INVISIBLE KING
6. MODERN IDEAS OF SIN AND DAMNATION
7. THE IDEA OF A CHURCH
THE ENVOY
PREFACE
This book sets out as forcibly and exactly as possible the religious belief of the writer. That belief is not orthodox Christianity; it is not, indeed, Christianity at all; its core nevertheless is a profound belief in a personal and intimate God. There is nothing in its statements that need shock or offend anyone who is prepared for the expression of a faith different from and perhaps in several particulars opposed to his own. The writer will be found to be sympathetic with all sincere religious feeling. Nevertheless it is well to prepare the prospective reader for statements that may jar harshly against deeply rooted mental habits. It is well to warn him at the outset that the departure from accepted beliefs is here no vague scepticism, but a quite sharply defined objection to dogmas very widely revered. Let the writer state the most probable occasion of trouble forthwith. An issue upon which this book will be found particularly uncompromising is the dogma of the Trinity.
The writer is of opinion that the Council of Nicaea, which forcibly crystallised the controversies of two centuries and formulated the creed upon which all the existing Christian churches are based, was one of the most disastrous and one of the least venerable of all religious gatherings, and he holds that the Alexandrine speculations which were then conclusively imposed upon Christianity merit only disrespectful attention at the present time. There you have a chief possibility of offence. He is quite unable to pretend any awe for what he considers the spiritual monstrosities established by that undignified gathering. He makes no attempt to be obscure or propitiatory in this connection. He criticises the creeds explicitly and frankly, because he believes it is particularly necessary to clear them out of the way of those who are seeking religious consolation at this present time of exceptional religious need. He does little to conceal his indignation at the role played by these dogmas in obscuring, perverting, and preventing the religious life of mankind. After this warning such readers from among the various Christian churches and sects as are accessible to storms of theological fear or passion to whom the Trinity is an ineffable mystery and the name of God almost unspeakably awful, read on at their own risk. This is a religious book written by a believer, but so far as their beliefs and religion go it may seem to them more sceptical and more antagonistic than blank atheism. That the writer cannot tell. He is not simply denying their God. He is declaring that there is a living God, different altogether from that Triune God and nearer to the heart of man. The spirit of this book is like that of a missionary who would only too gladly overthrow and smash some Polynesian divinity of shark's teeth and painted wood and mother-of-pearl. To the writer such elaborations as "begotten of the Father before all worlds" are no better than intellectual shark's teeth and oyster shells. His purpose, like the purpose of that missionary, is not primarily to shock and insult; but he is zealous to liberate, and he is impatient with a reverence that stands between man and God. He gives this fair warning and proceeds with his matter.
His matter is modern religion as he sees it. It is only incidentally and because it is unavoidable that he attacks doctrinal Christianity.
In a previous book, "First and Last Things" (Constable and Co.), he has stated his convictions upon certain general ideas of life and thought as clearly as he could. All of philosophy, all of metaphysics that is, seems to him to be a discussion of the relations of class and individual. The antagonism of the Nominalist and the Realist, the opposition of the One and the Many, the contrast of the Ideal and the Actual, all these oppositions express a certain structural and essential duality in the activity of the human mind. From an imperfect recognition of that duality ensue great masses of misconception. That was the substance of "First and Last Things." In this present book there is no further attack on philosophical or metaphysical questions. Here we work at a less fundamental level and deal with religious feeling and religious ideas. But just as the writer was inclined to attribute a whole world of disputation and inexactitudes to confused thinking about the exact value of classes and terms, so here he is disposed to think that interminable controversies and conflicts arise out of a confusion of intention due to a double meaning of the word "God"; that the word "God" conveys not one idea or set of ideas, but several essentially different ideas, incompatible one with another, and falling mainly into one or other of two divergent groups; and that people slip carelessly from one to the other of these groups of ideas and so get into ultimately inextricable confusions.
The writer believes that the centuries of fluid religious thought that preceded the violent ultimate crystallisation of Nicaea, was essentially a struggle--obscured, of course, by many complexities--to reconcile and get into a relationship these two separate main series of God-ideas.
Putting the leading id a part against evil.
The writer believes that these dogmas of relationship are not merely extraneous to religion, but an impediment to religion. His aim in this book is to give a statement of religion which is no longer entangled in such speculations and disputes.
Let him add only one other note of explanation in this preface, and that is to remark that except for one incidental passage (in Chapter IV., 1), nowhere does he discuss the question of personal immortality. [It is discussed in "First and Last Things," Book IV, 4.] He omits this question because he does not consider that it has any more bearing upon the essentials of religion, than have the theories we may hold about the relation of God and the moral law to the starry universe. The latter is a question for the theologian, the former for the psychologist. Whether we are mortal or immortaea of this book very roughly, these two
antagonistic typical conceptions of God may be best contrasted by speaking of one of them as God-as-Nature or the Creator, and of the other as God-as-Christ or the Redeemer. One is the great Outward God; the other is the Inmost God. The first idea was perhaps developed most highly and completely in the God of Spinoza. It is a conception of God tending to pantheism, to an idea of a comprehensive God as ruling with justice rather than affection, to a conception of aloofness and awestriking worshipfulness. The second idea, which is opposed to this idea of an absolute God, is the God of the human heart. The writer would suggest that the great outline of the theological struggles of that phase of civilisation and world unity which produced Christianity, was a persistent but unsuccessful attempt to get these two different ideas of God into one focus. It was an attempt to make the God of Nature accessible and the God of the Heart invincible, to bring the former into a conception of love and to vest the latter with the beauty of stars and flowers and the dignity of inexorable justice. There could be no finer metaphor for such a correlation than Fatherhood and Sonship. But the trouble is that it seems impossible to most people to continue to regard the relations of the Father to the Son as being simply a mystical metaphor. Presently some materialistic bias swings them in a moment of intellectual carelessness back to the idea of sexual filiation.
