Well, he hadn’t got very far with Hansen, Mr. Propter sadly concluded. He’d have to try again with Jo Stoyte. In the past, Jo had always refused to listen, on the ground that the estates were Hansen’s business. The alibi was so convenient that it would be hard, he foresaw, to break it down.
From Hansen and Jo Stoyte his thoughts wandered to that newly arrived family of transients from Kansas, to whom he had given one of his cabins. The three undernourished children, with the teeth already rotting in their mouths; the woman, emaciated by God knew what complication of diseases, deep-sunken already in apathy and weakness; the husband alternately resentful and self-pitying, violent and morose.
He had gone with the man to get some vegetables from the garden plots and a rabbit for the family supper. Sitting there, skinning the rabbit, he had had to listen to outbursts of incoherent complaint and indignation. Complaint and indignation against the wheat market, which had broken each time he had begun to do well. Against the banks he had borrowed money from and been unable to repay. Against the droughts and winds that had reduced his farm to a hundred and sixty acres of dust and wilderness. Against the luck that had always been against him. Against the folks who had treated him so meanly, everywhere, all his life.
Dismally familiar story! With inconsiderable variations, he had heard it a thousand times before. Sometimes they were sharecroppers from further south, dispossessed by the owners in a desperate effort to make the farming pay. Sometimes, like this man, they had owned their own place and been dispossessed, not by financiers, but by the forces of nature—forces of nature which they themselves had made destructive by tearing up the grass and planting nothing but wheat. Sometimes they had been hired men, displaced by the tractors. All of them had come to California as to a promised land; and California had already reduced them to a condition of wandering peonage and was fast transforming them into Untouchables. Only a saint, Mr. Propter reflected, only a saint could be a peon and a pariah with impunity, because only a saint would accept the position gladly and as though he had chosen it of his own free will. Poverty and suffering ennoble only when they are voluntary. By involuntary poverty and suffering men are made worse. It is easier for a camel to pass through the eye of a needle than for an involuntarily poor man to enter the kingdom of heaven. Here, for example, was this poor devil from Kansas. How had he reacted to involuntary poverty and suffering? So far as Mr. Propter could judge, he was compensating himself for his misfortunes by brutality to those weaker than himself. The way he yelled at the children ... It was an all too familiar symptom.
When the rabbit was skinned and gutted, Mr. Propter had interrupted his companion’s monologue.
“Do you know which is the stupidest text in the Bible?” he had suddenly asked.
Startled and evidently a bit shocked, the man from Kansas had shaken his head.
“It’s this,” Mr, Propter had said, as he got up and handed him the carcass of the rabbit. “ ‘They hated me without a cause.’ ”
Under the eucalyptus tree, Mr. Propter wearily sighed. Pointing out to unfortunate people that, in part at any rate, they were pretty certainly responsible for their own misfortunes; explaining to them that ignorance and stupidity are no less severely punished by the nature of things than deliberate malice—these were never agreeable tasks. Never agreeable, but, so far as he could see, always necessary. For what hope, he asked himself, what faintest glimmer of hope is there for a man who really believes that “they hated me without a cause” and that he had no part in his own disasters? Obviously, no hope whatever. We see, as a matter of brute fact, that disasters and hatreds are never without causes; we also see that some at least of those causes are generally under the control of the people who suffer the disasters or are the object of the hatred. In some measure they are directly or indirectly responsible. Directly, by the commission of stupid or malicious acts. Indirectly, by the omission to be as intelligent and compassionate as they might be. And if they make this omission, it is generally because they choose to conform unthinkingly to local standards, and the current way of living. Mr. Propter’s thoughts returned to the poor fellow from Kansas. Self-righteous, no doubt disagreeable to the neighbours, an incompetent farmer; but that wasn’t the whole story. His gravest offence had been to accept the world in which he found himself as normal, rational and right. Like all the others he had allowed the advertisers to multiply his wants; he had learnt to equate happiness with possessions, and prosperity, with money to spend in a shop. Like all the others, he had abandoned any idea of subsistence farming to think exclusively in terms of a cash crop; and he had gone on thinking in those terms, even when the crop no longer gave him any cash. Then, like all the others, he had got into debt with the banks. And finally, like all the others, he had learnt that what the experts had been saying for a generation was perfectly true: in a semi-arid country, it is grass that holds down the soil; tear up the grass, the soil will go. In due course, it had gone.
The man from Kansas was now a peon and a pariah; and the experience was making a worse man of him.
St. Peter Claver was another of the historical personages to whom Mr. Propter had devoted a study. When the slave ships came into the harbour of Cartagena, Peter Claver was the only white man to venture down into the holds. There, in the unspeakable stench and heat, in the vapours of pus and excrement, he tended the sick, he dressed the ulcers of those whom their manacles had wounded, he held in his arms the men who had given way to despair and spoke to them words of comfort and affection—and in the intervals talked to them about their sins. Their sins! The modern humanitarian would laugh, if he were not shocked. And yet—such was the conclusion to which Mr. Propter had gradually and reluctantly come—and yet St. Peter Claver was probably right. Not completely right, of course; for acting on wrong knowledge, no man, however well intentioned, can be more than partially right. But as nearly right, at any rate, as a good man with a counter-reformation Catholic philosophy could expect to be. Right in insisting that, whatever the circumstances in which he finds himself, a human being always has omissions to make good, commissions whose effects must if possible be neutralized. Right in believing that it is well even for the most brutally sinned against to be reminded of their own shortcomings.
Peter Claver’s conception of the world had the defect of being erroneous, but the merit of being simple and dramatic. Given a personal God, dispenser of forgiveness; given heaven and hell and the absolute reality of human personalities; given the meritoriousness of mere good intentions and of unquestioning faith in a set of incorrect opinions; given the one true Church, the efficacy of priestly mediation, the magic of sacraments—given all these, it was really quite easy to convince even a newly imported slave of his sinfulness and to explain exactly what he ought to do about it. But if there is no single inspired book, no uniquely holy Church, no mediating priesthood nor sacramental magic; if there is no personal God to be placated into forgiving offences; if there are, even in the moral world, only causes and effects and the enormous complexity of interrelationships—then clearly, the task of telling people what to do about their shortcomings is much more difficult. For every individual is called on to display not only unsleeping good will but also unsleeping intelligence. And this is not all. For, if individuality is not absolute, if personalities are illusory figments of a self-will disastrously blind to the reality of a more-than-personal consciousness, of which it is the limitation and denial, then all of every human being’s efforts must be directed, in the last resort, to the actualization of that more-than-personal consciousness. So that even intelligence is not sufficient as an adjunct to good will; there must also be the recollection which seeks to transform and transcend intelligence. Many are called, but few are chosen—because few even know in what salvation consists. Con sider again this man from Kansas . . . Mr. Propter sadly shook his head. Everything was against the poor fellow—his fundamentalist orthodoxy, his wounded and inflamed egotism, his nervous irritability, his low intelligence. The first thre
e disadvantages might perhaps be removed. But could anything be done about the fourth? The nature of things is implacable towards weakness. “From him that hath not shall be taken away even that which he hath.” And what were those words of Spinoza’s? “A man may be excusable and nevertheless be tormented in many ways. A horse is excusable for not being a man; but nevertheless he must needs be a horse, and not a man.” All the same, there must surely be something to be done for people like the man from Kansas—something that didn’t entail telling harmful untruths about the nature of things. The untruth, for example, that there is a person up aloft or the other more modern untruth to the effect that human values are absolute and that God is the nation or the party or the human race as a whole. Surely, Mr. Propter insisteo surely, there was something to be done for such people The man from Kansas had begun by resenting what ht had said about the chain of cause and effect, the network of relationships—resenting it as a personal insult. But afterwards, when he saw that he was not being blamed, that no attempt was being made to come it over him, he had begun to take an interest, to see that after all there was something in it. Little by little it might be possible to make him think a bit more realistically at least about the world of everyday life, the outside world of appearances. And when he had done that, then it mightn’t be so overwhelmingly difficult for him to think a bit more realistically about himself—to conceive of that all-important ego of his as a fiction, a kind of nightmare, a frantically agitated nothingness capable, when once its frenzy had been quieted, of being filled with God, with a God conceived and experienced as a more than personal consciousness, as a free power, a pure working, a being withdrawn. . . . Suddenly, as he thus returned to his starting point, Mr. Propter became aware of the long, circuitous, unprofitable way he had travelled in order to reach it. He had come to this bench under the eucalyptus tree in order to recollect himself, in order to realize for a moment the existence of that other consciousness behind his private thoughts and feelings, that free, pure power greater than his own. He had come for this; but memories had slipped in while he was off his guard; speculations had started up, cloud upon cloud, like sea-birds rising from their nesting place to darken and eclipse the sun. Bondage is the life of personality, and for bondage the personal self will fight with tireless resourcefulness and the most stubborn cunning. The price of freedom is eternal vigilance; and he had failed to be vigilant. It wasn’t a case, he reflected ruefully, of the spirit being willing and the flesh weak. That was altogether the wrong antithesis. The spirit is always willing; but the person, who is a mind as well as a body, is always unwilling—and the person, incidentally, is not weak but extremely strong.
He looked again at the mountains, at the pale sky between the leaves, at the soft russet pinks and purples and greys of the eucalyptus trunks; then shut his eyes once more.
“A nothingness surrounded by God, indigent of God, capable of God and filled with God if man so desires.” And what is God? A being withdrawn from creatures, a free power, a pure working. His vigilance gradually ceased to be an act of the will, a deliberate thrusting back of irrelevant personal thoughts and wishes and feelings. For little by little these thoughts and wishes and feelings had settled like a muddy sediment in a jar of water, and as they settled, his vigilance was free to transform itself into a kind of effortless unattached awareness, at once intense and still, alert and passive—an awareness whose object was the words he had spoken and at the same time that which surrounded the words. But that which surrounded the words was the awareness itself; for this vigilance which was now an effortless awareness—what was it but an aspect, a partial expression, of that impersonal and untroubled consciousness into which the words had been dropped and through which they were slowly sinking? And as they sank they took a new significance for the awareness that was following them down into the depths of itself—a significance new not in respect to the entities connoted by the words, but rather in the mode of their comprehension, which, from being intellectual in character, had become intuitive and direct, so that the nature of man in his potentiality and of God in actuality was realized by an analogue of sensuous experience, by a kind of unmediated participation. The busy nothingness of his being experienced itself as transcended in the felt capacity for peace and purity, for the withdrawal from revulsions and desires, for the blissful freedom from personality. . . .
The sound of approaching footsteps made him open his eyes. Peter Boone and that Englishman he had sat with in the car were advancing up the path towards his seat under the eucalyptus trees. Mr. Propter raised his hand in welcome and smiled. He was fond of young Pete. There was native intelligence there and native kindliness; there was sensitiveness, generosity, a spontaneous decency of impulse and reaction. Charming and beautiful qualities! The pity was that by themselves and undirected as they were by a right knowledge of the nature of things, they should be so impotent for good, so inadequate to anything a reasonable man could call salvation. Fine gold, but still in the ore, unsmelted, unworked. Some day, perhaps, the boy would learn to use his gold. He would have to wish to learn first—and wish also to unlearn a lot of things he now regarded as self-evident and right. It would be hard for him, as hard, but for other reasons, as it would be for that poor fellow from Kansas.
“Well, Pete,” he called, “come and sit with me here. And you’ve brought Mr. Pordage; that’s good.” He moved to the middle of the bench so that they could sit, one on either side of him. “And did you meet the Ogre?” he said to Jeremy, pointing in the direction of the castle.
Jeremy made a grimace and nodded. “I remembered the name you used to call him at school,” he said. “That made it a little easier.”
“Poor Jo,” said Mr. Propter. “Fat people are always supposed to be so happy. But who ever enjoyed being laughed at? That jolly manner they sometimes have, and the jokes they make at their own expense—it’s just a case of alibis and prophylactics. They vaccinate themselves with their own ridicule so that they shan’t react too violently to other people’s.”
Jeremy smiled. He knew all about that. “It’s a good way out of an unpleasant predicament,” he said.
Mr. Propter nodded. “But unfortunately,” he said, “it didn’t happen to be Jo’s way. Jo was the kind of fat boy who bluffs it out. The kind that fights. The kind that bullies or patronizes. The kind that boasts and shows off. The kind that buys popularity by treating the girls to ice-creams, even if he has to steal a dime from his grandmother’s purse to do it. The kind that goes on stealing, even if he’s found out and gets beaten and believes it when they tell him he’ll go to hell. Poor Jo, he’s been that sort of fat boy all his life.” He pointed once again in the direction of the castle. “That’s his monument to a faulty pituitary. And talking of pituitaries,” he went on, turning to Pete, “how’s the work been going?”
Pete had been thinking gloomily of Virginia—wondering for the hundredth time why she had left them, whether he had done anything to offend her, whether she was really tired or if there might be some other reason. At Mr. Propter’s mention of work, he looked up, and his face brightened. “It’s going just fine,” he answered and, in quick eager phrases, strangely compounded of slang and technical terms, he told Mr. Propter about the results they had already got with their mice and were beginning to get, so it seemed, with the baboons and the dogs.
“And if you succeed,” Mr. Propter asked, “what happens to your dogs?”
“Why, their life’s prolonged,” Pete answered triumphantly.
“Yes, yes, I know that,” said the older man. “What I meant to ask was something different. A dog’s a wolf that hasn’t fully developed. It’s more like the foetus of a wolf than an adult wolf; isn’t that so?”
Pete nodded.
“In other words,” Mr. Propter went on, “it’s a mild, tractable animal because it has never grown up into savagery. Isn’t that supposed to be one of the mechanisms of evolutionary development?”
Pete nodded again. “There’s a kind of gland
ular equilibrium,” he explained. “Then a mutation comes along and knocks it sideways. You get a new equilibrium that happens to retard the development rate. You grow up; but you do it so slowly that you’re dead before you’ve stopped being like your great-great-grandfather’s foetus.”
“Exactly,” said Mr. Propter. “So what happens if you prolong the life of an animal that has evolved that way?”
Pete laughed and shrugged his shoulders. “Guess we’ll have to wait and see,” he said.
“It would be a bit disquieting,” said Mr. Propter, “if your dogs grew back in the process of growing up.”
Pete laughed again delightedly. “Think of the dowagers being chased by their own Pekinese,” he said.
Mr. Propter looked at him curiously and was silent for a moment, as though waiting to see whether Pete would make any further comment. The comment did not come. “I’m glad you feel so happy about it,” he said. Then, turning to Jeremy, “It is not, if I remember rightly, Mr. Pordage,” he went on, “it is not growing like a tree in bulk doth make men better be.”