Partly from the relaxation which followed the disappearance of the pistol, and partly from the elaborate air of magnanimity with which the great scientist spoke, Ransom felt very much inclined to laugh. But it occurred to him that this was possibly the first occasion in his whole life in which Weston had ever acknowledged himself in the wrong, and that even the false dawn of humility, which is still ninety-nine per cent of arrogance, ought not to be rebuffed-or not by him.
“Well, that’s very handsome,” he said. “How do you mean?”
“I’ll tell you presently,” said Weston. “In the meantime I must get my things ashore.” Between them they beached the punt, and began carrying Weston’s primus-stove and tins and tent and other packages to a spot about two hundred yards in-land. Ransom, who knew all the paraphernalia to be needless, made no objection, and in about a quarter of an hour something like an encampment had been established in a mossy place under some blue-trunked silver-leaved trees beside a rivulet. Both men sat down and Ransom listened at first with interest, then with amazement, and finally with incredulity. Weston cleared his throat, threw out his chest, and assumed his lecturing manner. Throughout the conversation that followed, Ransom was filled with a sense of crazy irrelevance. Here were two human beings, thrown together in an alien world under conditions of inconceivable strangeness; the one separated from his space-ship, the other newly released from the threat of instant death. Was it sane-was it imaginable-that they should find themselves at once engaged in a philosophical argument which might just as well have occurred in a Cambridge combination room? Yet that, apparently, was what Weston insisted upon. He showed no interest in the fate of his space-ship; he even seemed to feel no curiosity about Ransom’s presence on Venus. Could it be that he had travelled more than thirty million miles of space in search of-conversation? But as he went on talking, Ransom felt himself more and more in the presence of a monomaniac. Like an actor who cannot think of anything but his celebrity, or a lover who can think of nothing but his mistress, tense, tedious, and unescapable, the scientist pursued his fixed idea.
“The tragedy of my life,” he said, “and indeed of the modern intellectual world in general, is the rigid specialisation of knowledge entailed by the growing complexity of what is known. It is my own share in that tragedy that an early devotion to physics has prevented me from paying any proper attention to Biology until I reached the fifties. To do myself justice, I should make it clear that the false humanist ideal of knowledge as an end in itself never appealed to me. I always wanted to know in order to achieve utility. At first, that utility naturally appeared to me in a personal form-I wanted scholarships, an income, and that generally recognised position in the world without which a man has no leverage. When those were attained, I began to look farther: to the utility of the human race!”
He paused as he rounded his period and Ransom nodded to him to proceed.
“The utility of the human race,” continued Weston, “in the long run depends rigidly on the possibility of interplanetary, and even inter-sidereal, travel. That problem 1 solved. The key of human destiny was placed in my hands. It would be ° unnecessary-and painful to us both-to remind you how it was wrenched from me in Malacandra by a member of a hostile intelligent species whose existence, I admit, I had not anticipated.”
“Not hostile exactly,” said Ransom, “but go on.”
“The rigours of our return journey from Malacandra led to a serious breakdown in my health-”
“Mine too,” said Ransom.
Weston looked somewhat taken aback at the interruption and went on. “During my convalescence I had that leisure for reflection which I had denied myself for many years. In particular I reflected on the objections you had felt to that liquidation of the non-human inhabitants of Malacandra which was, of course, the necessary preliminary to its occupation by our own species. The traditional and, if I may say so, the humanitarian form in which you advanced those objections had till then concealed from me their true strength. That strength I now began to perceive. I began to see that my own exclusive devotion to human utility was really based on an unconscious dualism.”
“What do you mean?”
“I mean that all my life I had been making a wholly unscientific dichotomy or antithesis between Man and Nature-had conceived myself fighting for Man against his non-human environment. During my illness I plunged into Biology, and particularly into what may be called biological philosophy. Hitherto, as a physicist, I had been content to regard Life as a subject outside my scope. The conflicting views of those who drew a sharp line between the organic and the inorganic and those who held that what we call Life was inherent in matter from the very beginning had not interested me. Now it did. I saw almost at once that I could admit no break, no discontinuity, in the unfolding of the cosmic process. I became a convinced believer in emergent evolution. All is one. The stuff of mind, the unconsciously purposive dynamism, is present from the very beginning.”
Here he paused. Ransom had heard this sort of thing pretty often. before and wondered when his companion was coming to the point. When Weston resumed it was with. an even deeper solemnity of tone.
“The majestic spectacle of this blind, inarticulate purposiveness thrusting its way upward and ever upward in an endless unity of differentiated achievements towards an ever-increasing complexity of organisation, towards spontaneity and spirituality, swept away all my old conception of a duty to Man as such. Man in himself is nothing. The forward movements of Life-the growing spirituality-is everything. I say to you quite freely, Ransom, that I should have been wrong in liquidating the Malacandrians. It was a mere prejudice that made me prefer our own race to theirs. To spread spirituality, not to spread the human race, is henceforth my mission. This sets the coping-stone on my career. I worked first for myself; then for science; then for humanity; but now at last for Spirit itself -I might say, borrowing language which will be more familiar to you, the Holy Spirit”
Now what exactly do you mean by that?” asked Ransom, “I mean,” said Weston, that nothing now divides you and me except a few outworn theological technicalities with which organised religion has unhappily allowed itself to get incrusted. But I have penetrated that crust. The Meaning beneath it is as true and living as ever. If you will excuse me for putting it that way, the essential truth of the religious view of life finds a remarkable witness in the fact that it enabled you, on Malacandra, to grasp, in your own mythical and imaginative fashion, a truth which was hidden from me.”
“I don’t know much about what people call the religious view of life,” said Ransom, wrinkling his brow. “You see, I’m a Christian. And what we mean by the Holy Ghost is not a blind, inarticulate purposiveness.”
“My dear Ransom,” said Weston, “I understand you perfectly. I have no doubt that my phraseology will seem strange to you, and perhaps even shocking. Early and revered associations may have put it out of your power to recognise in this new form the very same truths which religion has so long preserved and which science is now at last re-discovering. But whether you can see it or not, believe me, we are talking about exactly the same thing.”
“I’m not at all sure that we are.”
“That, if you will permit me to say so, is one of the real weaknesses of organised religion-that adherence to formulae, the failure to recognise one’s own friends. God is a spirit, Ransom. Get hold of that. You’re familiar with that already. Stick to it God is a spirit.”