Herbert Wells - The Research Magnificent

In the eastward train he talked intermittently of her. "I should have defied Cambridge," he said.

But at every stopping station he got out upon the platform ethnologically alert....

Theoretically Benham was disgusted with Prothero. Really he was not disgusted at all. There was something about Prothero like a sparrow, like a starling, like a Scotch terrier.... These, too, are morally objectionable creatures that do not disgust....

Prothero discoursed much upon the essential goodness of Russians. He said they were a people of genius, that they showed it in their faults and failures just as much as in their virtues and achievements. He extolled the "germinating disorder" of Moscow far above the "implacable discipline" of Berlin. Only a people of inferior imagination, a base materialist people, could so maintain its attention upon precision and cleanliness. Benham was roused to defence against this paradox. "But all exaltation neglects," said Prothero. "No religion has ever boasted that its saints were spick and span." This controversy raged between them in the streets of Irkutsk. It was still burning while they picked their way through the indescribable filth of Pekin.

"You say that all this is a fine disdain for material things," said Benham. "But look out there!"

Apt to their argument a couple of sturdy young women came shuffling along, cleaving the crowd in the narrow street by virtue of a single word and two brace of pails of human ordure.

"That is not a fine disdain for material things," said Benham. "That is merely individualism and unsystematic living."

"A mere phase of frankness. Only frankness is left to them now. The Manchus crippled them, spoilt their roads and broke their waterways. European intervention paralyses every attempt they make to establish order on their own lines. In the Ming days China did not reek.... And, anyhow, Benham, it's better than the silly waste of London...."

And in a little while Prothero discovered that China had tried Benham and found him wanting, centuries and dynasties ago.

What was this new-fangled aristocratic man, he asked, but the ideal of Confucius, the superior person, "the son of the King"? There you had the very essence of Benham, the idea of self-examination, self-preparation under a vague Theocracy. ("Vaguer," said Benham, "for the Confucian Heaven could punish and reward.") Even the elaborate sham modesty of the two dreams was the same. Benham interrupted and protested with heat. And this Confucian idea of the son of the King, Prothero insisted, had been the cause of China's paralysis. "My idea of nobility is not traditional but expectant," said Benham. "After all, Confucianism has held together a great pacific state far longer than any other polity has ever lasted. I'll accept your Confucianism. I've not the slightest objection to finding China nearer salvation than any other land. Do but turn it round so that it looks to the future and not to the past, and it will be the best social and political culture in the world. That, indeed, is what is happening. Mix Chinese culture with American enterprise and you will have made a new lead for mankind."

From that Benham drove on to discoveries. "When a man thinks of the past he concentrates on self; when he thinks of the future he radiates from self. Call me a neo-Confucian; with the cone opening forward away from me, instead of focussing on me...."

"You make me think of an extinguisher," said Prothero.

"You know I am thinking of a focus," said Benham. "But all your thought now has become caricature.... You have stopped thinking. You are fighting after making up your mind...."

Prothero was a little disconcerted by Benham's prompt endorsement of his Chinese identification. He had hoped it would be exasperating. He tried to barb his offence. He amplified the indictment. All cultures must be judged by their reaction and fatigue products, and Confucianism had produced formalism, priggishness, humbug.... No doubt its ideals had had their successes; they had unified China, stamped the idea of universal peace and good manners upon the greatest mass of population in the world, paved the way for much beautiful art and literature and living. "But in the end, all your stern orderliness, Benham," said Prothero, "only leads to me. The human spirit rebels against this everlasting armour on the soul. After Han came T'ang. Have you never read Ling Po? There's scraps of him in English in that little book you have—what is it?—the LUTE OF JADE? He was the inevitable Epicurean; the Omar Khayyam after the Prophet. Life must relax at last...."

"No!" cried Benham. "If it is traditional, I admit, yes; but if it is creative, no...."

Under the stimulation of their undying controversy Benham was driven to closer enquiries into Chinese thought. He tried particularly to get to mental grips with English-speaking Chinese. "We still know nothing of China," said Prothero. "Most of the stuff we have been told about this country is mere middle-class tourists' twaddle. We send merchants from Brixton and missionaries from Glasgow, and what doesn't remind them of these delectable standards seems either funny to them or wicked. I admit the thing is slightly pot-bound, so to speak, in the ancient characters and the ancient traditions, but for all that, they KNOW, they HAVE, what all the rest of the world has still to find and get. When they begin to speak and write in a modern way and handle modern things and break into the soil they have scarcely touched, the rest of the world will find just how much it is behind.... Oh! not soldiering; the Chinese are not such fools as that, but LIFE...."

Benham was won to a half belief in these assertions.

He came to realize more and more clearly that while India dreams or wrestles weakly in its sleep, while Europe is still hopelessly and foolishly given over to militant monarchies, racial vanities, delirious religious feuds and an altogether imbecile fumbling with loaded guns, China, even more than America, develops steadily into a massive possibility of ordered and aristocratic liberalism....

The two men followed their associated and disconnected paths. Through Benham's chance speeches and notes, White caught glimpses, as one might catch glimpses through a moving trellis, of that bilateral adventure. He saw Benham in conversation with liberal-minded mandarins, grave-faced, bald-browed persons with disciplined movements, who sat with their hands thrust into their sleeves talking excellent English; while Prothero pursued enquiries of an intenser, more recondite sort with gentlemen of a more confidential type. And, presently, Prothero began to discover and discuss the merits of opium.

For if one is to disavow all pride and priggishness, if one is to find the solution of life's problem in the rational enjoyment of one's sensations, why should one not use opium? It is art materialized. It gives tremendous experiences with a minimum of exertion, and if presently its gifts diminish one need but increase the quantity. Moreover, it quickens the garrulous mind, and steadies the happiness of love. Across the varied adventures of Benham's journey in China fell the shadow first of a suspicion and then of a certainty....

The perfected and ancient vices of China wrapped about Prothero like some tainted but scented robe, and all too late Benham sought to drag him away. And then in a passion of disgust turned from him.

"To this," cried Benham, "one comes! Save for pride and fierceness!"

"Better this than cruelty," said Prothero talking quickly and clearly because of the evil thing in his veins. "You think that you are the only explorer of life, Benham, but while you toil up the mountains I board the house-boat and float down the stream. For you the stars, for me the music and the lanterns. You are the son of a mountaineering don, and I am a Chinese philosopher of the riper school. You force yourself beyond fear of pain, and I force myself beyond fear of consequences. What are we either of us but children groping under the black cloak of our Maker?—who will not blind us with his light. Did he not give us also these lusts, the keen knife and the sweetness, these sensations that are like pineapple smeared with saltpetre, like salted olives from heaven, like being flayed with delight.... And did he not give us dreams fantastic beyond any lust whatever? What is the good of talking? Speak to your own kind. I have gone, Benham. I am lost already. There is no resisting any more, since I have drugged away resistance. Why then should I come back? I know now the symphonies of the exalted nerves; I can judge; and I say better lie and hear them to the end than come back again to my old life, to my little tin-whistle solo, my—effort! My EFFORT!... I ruin my body. I know. But what of that?... I shall soon be thin and filthy. What of the grape-skin when one has had the pulp?"