The Book of the Damned (21 page)

12

Astronomy.

And a watchman looking at half a dozen lanterns, where a street’s been torn up.

There are gas lights and kerosene lamps and electric lights in the neighborhood: matches flaring, fires in stoves, bonfires, house afire somewhere; lights of automobiles, illuminated signs—

The watchman and his one little system.

Ethics.

And some young ladies and the dear old professor of a very “select” seminary.

Drugs and divorce and rape: venereal diseases, drunkenness, murder—

Excluded.

The prim and the precise, or the exact, the homogeneous, the single, the puritanic, the mathematic, the pure, the perfect. We can have illusion of this state—but only by disregarding its infinite denials. It’s a drop of milk afloat in acid that’s eating it. The positive swamped by the negative. So it is in intermediateness, where only to “be” positive is to generate corresponding and, perhaps, equal negativeness. In our acceptance, it is, in quasi-existence, premonitory, or pre-natal, or pre-awakening consciousness of a real existence.

But this consciousness of realness is the greatest resistance to efforts to realize or to become real—because it is feeling that realness has been attained. Our antagonism is not to Science, but to the attitude of the sciences that they have finally realized; or to belief, instead of acceptance; to the insufficiency, which, as we have seen over and over, amounts to paltriness and puerility of scientific dogmas and standards. Or, if several persons start out to Chicago, and get to Buffalo, and one be under the delusion that Buffalo is Chicago, that one will be a resistance to the progress of the others.

So astronomy and its seemingly exact, little system—

But data we shall have of round worlds and spindle-shaped worlds, and worlds shaped like a wheel; worlds like titanic pruning hooks; worlds linked together by streaming filaments; solitary worlds, and worlds in hordes: tremendous worlds and tiny worlds: some of them made of material like the material of this earth; and worlds that are geometric super-constructions made of iron and steel—

Or not only fall from the sky of ashes and cinders and coke and charcoal and oily substances that suggest fuel—but the masses of iron that have fallen upon this earth.

Wrecks and flotsam and fragments of vast iron constructions—

Or steel. Sooner or later we shall have to take up an expression that fragments of steel have fallen from the sky. If fragments not of iron, but of steel have fallen upon this earth—

But what would a deep-sea fish learn even if a steel plate of a wrecked vessel above him should drop and bump him on the nose?

Our submergence in a sea of conventionality of almost impenetrable density.

Sometimes I’m a savage who has found something on the beach of his island. Sometimes I’m a deep-sea fish with a sore nose.

The greatest of mysteries:

Why don’t they ever come here, or send here, openly?

Of course there’s nothing to that mystery if we don’t take so seriously the notion—that we must be interesting. It’s probably for moral reasons that they stay away—but even so, there must be some degraded ones among them.

Or physical reasons:

When we can specially take up that subject, one of our leading ideas, or credulities, will be that near approach by another world to this world would be catastrophic: that navigable worlds would avoid proximity; that others that have survived have organized into protective remotenesses, or orbits which approximate to regularity, though by no means to the degree of popular supposition.

But the persistence of the notion that we must be interesting. Bugs and germs and things like that: they’re interesting to us: some of them are too interesting.

Dangers of near approach—nevertheless our own ships that dare not venture close to a rocky shore can send rowboats ashore—

Why not diplomatic relations established between the United States and Cyclorea—which, in our advanced astronomy, is the name of a remarkable wheel-shaped world or super-construction? Why not missionaries sent here openly to convert us from our barbarous prohibitions and other taboos, and to prepare the way for a good trade in ultra-bibles and super-whiskeys; fortunes made in selling us cast-off super-fineries, which we’d take to like an African chief to someone’s old silk hat from New York or London?

The answer that occurs to me is so simple that it seems immediately acceptable, if we accept that the obvious is the solution of all problems, or if most of our perplexities consist in laboriously and painfully conceiving of the unanswerable, and then looking for answers—using such words as “obvious” and “solution” conventionally—Or:

Would we, if we could, educate and sophisticate pigs, geese, cattle?

Would it be wise to establish diplomatic relation with the hen that now functions, satisfied with mere sense of achievement by way of compensation?

I think we’re property.

I should say we belong to something:

That once upon a time, this earth was No-Man’s Land, that other worlds explored and colonized here, and fought among themselves for possession, but that now it’s owned by something:

That something owns this earth—all others warned off.

Nothing in our own times—perhaps—because I am thinking of certain notes I have—has ever appeared upon this earth, from somewhere else, so openly as Columbus landed upon San Salvador, or as Hudson sailed up his river. But as to surreptitious visits to this earth, in recent times, or as to emissaries, perhaps, from other worlds, or voyagers who have shown every indication of intent to evade and avoid, we shall have data as convincing as our data of oil or coal-burning aerial super-constructions.

But, in this vast subject, I shall have to do considerable neglecting or disregarding, myself. I don’t see how I can, in this book, take up at all the subject of possible use of humanity to some other mode of existence, or the flattering notion that we can possibly be worth something.

Pigs, geese, and cattle.

First find out that they are owned.

Then find out the whyness of it.

I suspect that, after all, we’re useful—that among contesting claimants, adjustment has occurred, or that something now has a legal right to us, by force, or by having paid out analogues of beads for us to former, more primitive, owners of us—all others warned off—that all this has been known, perhaps for ages, to certain ones upon this earth, a cult or order, members of which function like bellwethers to the rest of us, or as superior slaves or overseers, directing us in accordance with instructions received—from Somewhere else—in our mysterious usefulness.

But I accept that, in the past, before proprietorship was established, inhabitants of a host of other worlds have—dropped here, hopped here, wafted, sailed, flown, motored—walked here, for all I know—been pulled here, been pushed; have come singly, have come in enormous numbers; have visited occasionally, have visited periodically for hunting, trading, replenishing harems, mining: have been unable to stay here, have established colonies here, have been lost here; far-advanced peoples, or things, and primitive peoples or whatever they were: white ones, black ones, yellow ones—

I have a very convincing datum that the ancient Britons were blue ones.

Of course we are told by conventional anthropologists that they only painted themselves blue, but in our own advanced anthropology, they were veritable blue ones—

Annals of Philosophy,
14-51:

Note of a blue child born in England.

That’s atavism.

Giants and fairies. We accept them, of course. Or, if we pride ourselves upon being awfully far-advanced, I don’t know how to sustain our conceit except by very largely going far back. Science of today—the superstition of tomorrow. Science of tomorrow—the superstition of today.

Notice of a stone ax, seventeen inches long: nine inches across broad end.
(Proc. Soc. of Ants. of Scotland,
1-9-184.)

Amer. Antiquarian,
18-60:

Copper ax from an Ohio mound: 22 inches long; weight 38 pounds.

Amer. Anthropologist,
n.s., 8-229:

Stone ax found at Birchwood, Wisconsin—exhibited in the collection of the Missouri Historical Society—found with “the pointed end embedded in the soil”—for all I know, may have dropped there—28 inches long, 14 wide, eleven thick—weight 300 pounds.

Or the footprints, in sandstone, near Carson, Nevada—each print eighteen to twenty inches long.
(Amer. Jour. Sci.,
3-26-139.)

These footprints are very clear and well-defined: reproduction of them in the
Journal—
but they assimilate with the System, like sour apples to other systems: so Prof. Marsh, a loyal and unscrupulous systematist, argues:

“The size of these footprints and specially the width between the right and left series, are strong evidence that they were not made by men, as has been so generally supposed.”

So these excluders. Stranglers of Minerva. Desperadoes of disregard. Above all, or below all, the anthropologists. I’m inspired with a new insult—someone offends me: I wish to express almost absolute contempt for him—he’s a systematistic anthropologist. Simply to read something of this kind is not so impressive as to see for one’s self: if anyone will take the trouble to look up these footprints, as pictured in the
Journal,
he will either agree with Prof. Marsh or feel that to deny them is to indicate a mind as profoundly enslaved by a system as was ever the humble intellect of a medieval monk. The reasoning of this representative phantom of the chosen, or of the spectral appearances who sit in judgment, or condemnation, upon us of the more nearly real:

That there never were giants upon this earth, because gigantic footprints are more gigantic than prints made by men who are not giants.

We think of giants as occasional visitors to this earth. Of course—Stonehenge, for instance. It may be that, as time goes on, we shall have to admit that there are remains of many tremendous habitations of giants upon this earth, and that their appearances here were more than casual—but their bones—or the absence of their bones—

Except—that, no matter how cheerful and unsuspicious my disposition may be, when I go to the American Museum of Natural History, dark cynicisms arise the moment I come to the fossils—or old bones that have been found upon this earth—gigantic things—that have been reconstructed into terrifying but “proper” dinosaurs—but my uncheerfulness—

The dodo did it.

On one of the floors below the fossils, they have a reconstructed dodo. It’s frankly a fiction: it’s labeled as such—but it’s been reconstructed so cleverly and so convincingly—

Fairies.

“Fairy crosses.”

Harper’s Weekly,
50-715:

That, near the point where the Blue Ridge and the Allegheny Mountains unite, north of Patrick County, Virginia, many little stone crosses have been found.

A race of tiny beings.

They crucified cockroaches.

Exquisite beings—but the cruelty of the exquisite. In their diminutive way they were human beings. They crucified.

The “fairy crosses,” we are told in
Harper’s Weekly,
range in weight from one-quarter of an ounce to an ounce: but it is said, in the
Scientific American,
79-395, that some of them are no larger than the head of a pin.

They have been found in two other states, but all in Virginia are strictly localized on and along Bull Mountain.

We are reminded of the Chinese seals in Ireland.

I suppose they fell there.

Some are Roman crosses, some St. Andrew’s, some Maltese. This time we are spared contact with the anthropologists and have geologists instead, but I am afraid that the relief to our finer, or more nearly real, sensibilities will not be very great. The geologists were called upon to explain the “fairy crosses.” Their response was the usual scientific tropism—“Geologists say that they are crystals.” The writer in
Harper’s Weekly
points out that this “hold up,” or this anæsthetic, if theoretic science be little but attempt to assuage pangs of the unexplained, fails to account for the localized distributions of these objects—which make me think of both aggregation and separation at the bottom of the sea, if from a wrecked ship, similar objects should fall in large numbers but at different times.

But some are Roman crosses, some St. Andrew’s, some Maltese.

Conceivably there might be a mineral that would have a diversity of geometric forms, at the same time restricted to some expression of the cross, because snowflakes, for instance, have diversity but restriction to the hexagon, but the guilty geologists, cold-blooded as astronomers and chemists and all the other deep-sea fishes—though less profoundly of the pseudo-saved than the wretched anthropologists—disregarded the very datum—that it was wise to disregard:

That the “fairy crosses” are not all made of the same material.

It’s the same old disregard, or it’s the same old psycho-tropism, or process of assimilation. Crystals are geometric forms. Crystals are included in the System. So then “fairy crosses” are crystals. But that different minerals should, in a few different regions, be inspired to turn into different forms of the cross—is the kind of resistance that we call less nearly real than our own acceptances.

We now come to some “cursed” little things that are of the “lost,” but for the “salvation” of which scientific missionaries have done their damnedest.

“Pigmy flints.”

They can’t very well be denied.

They’re lost and well known.

“Pigmy flints” are tiny, prehistoric implements. Some of them are a quarter of an inch in size. England, India, France, South Africa—they’ve been found in many parts of the world—whether showered there or not. They belong high up in the froth of the accursed: they are not denied, and they have not been disregarded; there is an abundant literature upon this subject. One attempt to rationalize them, or assimilate them, or take them into the scientific fold, has been the notion that they were toys of prehistoric children. It sounds reasonable. But, of course, by the reasonable we mean that for which the equally reasonable, but opposing, has not been found out—except that we modify that by saying that, though nothing’s finally reasonable, some phenomena have higher approximations to Reasonableness than have others. Against the notion of toys, the higher approximation is that where “pygmy flints” are found, all flints are pygmies—at least so in India, where, when larger implements have been found in the same place, there are separations by strata. (Wilson.)