are even as Britain, or else sunk deeper still in the disease.”
“Then we must go higher. We must go to him whose office it is to put down tyrants and give life to dying kingdoms. We must call on the Emperor.”
“There is no Emperor.”
“No Emperor . . .” began Merlin, and then his voice died away. He sat still for some minutes wrestling with a world which he had never envisaged. Presently he said, “A thought comes into my mind and I do not know whether it is good or evil. But because I am the High Council of Logres I will not hide it from you. This is a cold age in which I have awaked. If all this west part of the world is apostate, might it not be lawful, in our great need, to look further . . . beyond Christendom? Should we not find some even among the heathen who are not wholly corrupt? There were tales in my day of some such: men who knew not the articles of our most holy Faith but who worshipped God as they could and acknowledged the Law of Nature. Sir, I believe it would be lawful to seek help even there—beyond Byzantium. It was rumoured also that there was knowledge in those lands—an Eastern circle and wisdom that came West from Numinor. I know not where—Babylon, Arabia, or Cathay. You said your ships had sailed all round the earth, above and beneath.”
Ransom shook his head. “You do not understand,” he said. “The poison was brewed in these West lands but it has spat itself everywhere by now. However far you went you would find the machines, the crowded cities, the empty thrones, the false writings, the barren beds: men maddened with false promises and soured with true miseries, worshipping the iron works of their own hands, cut off from Earth their mother and from the Father in Heaven. You might go East so far that East became West and you returned to Britain across the great Ocean, but even so you would not have come out anywhere into the light. The shadow of one dark wing is over all Tellus.”
“Is it, then, the end?” asked Merlin.
“And this,” said Ransom, ignoring the question, “is why we have no way left at all save the one I have told you. The Hideous Strength holds all this Earth in its fist to squeeze as it wishes. But for their one mistake, there would be no hope left. If of their own evil will they had not broken the frontier and let in the celestial Powers, this would be their moment of victory. Their own strength has betrayed them. They have gone to the gods who would not have come to them, and pulled down Deep Heaven on their heads. Therefore they will die. For though you search every cranny to escape, now that you see all crannies closed, you will not disobey me.”
And then, very slowly, there crept back into Merlin’s white face, first closing his dismayed mouth and finally gleaming in his eyes, that almost animal expression, earthy and healthy and with a glint of half-humorous cunning.
“Well,” he said, “if the earths are stopped the fox faces the hounds. But had I known who you were at our first meeting I think I would have put the sleep on you as I did on your Fool.”
“I am a very light sleeper since I have travelled in the Heavens,” said Ransom.
3 “Stand. In the name of the Father and the Son and the Holy Ghost, tell me who you are and why you come.”
Chapter Fourteen
“Real Life is Meeting”
I
Since the day and night of the outer world made no difference in Mark’s cell, he did not know whether it was minutes or hours later that he found himself once more awake, once more confronting Frost, and still fasting. The Professor came to ask if he had thought over their recent conversation. Mark, who judged that some decent show of reluctance would make his final surrender more convincing replied that only one thing was still troubling him. He did not quite understand what he in particular or humanity in general stood to gain by co-operation with the Macrobes. He saw clearly that the motives on which most men act, and which they dignify by the names of patriotism or duty to humanity, were mere products of the animal organism, varying according to the behaviour pattern of different communities. But he did not yet see what was to be substituted for these irrational motives. On what ground henceforward were actions to be justified or condemned?
“If one insists on putting the question in those terms,” said Frost, “I think Waddington has given the best answer. Existence is its own justification. The tendency to developmental change which we call Evolution is justified by the fact that it is a general characteristic of biological entities. The present establishment of contact between the highest biological entities and the Macrobes is justified by the fact that it is occurring, and it ought to be increased because an increase is taking place.”
“You think, then,” said Mark, “that there would be no sense in asking whether the general tendency of the universe might be in the direction we should call Bad?”
“There could be no sense at all,” said Frost. “The judgement you are trying to make turns out on inspection to be simply an expression of emotion. Huxley himself could only express it by using nakedly emotive terms such as ‘gladiatorial’ or ‘ruthless.’ I am referring to the famous Romanes lecture. When the so-called struggle for existence is seen simply as an actuarial theorem we have, in Waddington’s words, ‘a concept as unemotional as a definite integral’ and the emotion disappears. With it disappears that preposterous idea of an external standard of value which the emotion produced.”
“And the actual tendency of events,” said Mark, “would still be self-justified and in that sense ‘good’ when it was working for the extinction of all organic life, as it presently will?”
“Of course,” replied Frost. “If you insist on formulating the problem in those terms. In reality the question is meaningless. It presupposes a means-and-end pattern of thought which descends from Aristotle who in his turn was merely hypostatising elements in the experience of an iron-age, agricultural community. Motives are not the causes of action but its by-products. You are merely wasting your time by considering them. When you have attained real objectivity you will recognise not some motives but all motives as merely animal, subjective epiphenomena. You will then have no motives and you will find that you do not need them. Their place will be supplied by something else which you will presently understand better than you do now. So far from being impoverished your action will become much more efficient.”
“I see,” said Mark. The philosophy which Frost was expounding was by no means unfamiliar to him. He recognised it at once as the logical conclusion of thoughts which he had always hitherto accepted and which at this moment he found himself irrevocably rejecting. The knowledge that his own assumptions led to Frost’s position combined with what he saw in Frost’s face and what he had experienced in this very cell, effected a complete conversion. All the philosophers and evangelists in the world might not have done the job so neatly.
“And that,” continued Frost, “is why a systematic training in objectivity must be given to you. Its purpose is to eliminate from your mind one by one the things you have hitherto regarded as grounds for action. It is like killing a nerve. That whole system of instinctive preferences, whatever ethical, aesthetic, or logical disguise they wear, is to be simply destroyed.”
“I get the idea,” said Mark, though with an inward reservation that his present instinctive desire to batter the Professor’s face into a jelly would take a good deal of destroying.
After
