Being the First Chapter of "The Mind of the Race"

§ 1

It was one of Boon’s peculiarities to maintain a legend about every one he knew, and to me it was his humour to ascribe a degree of moral earnestness that I admit only too sadly is altogether above my quality. Having himself invented this great project of a book upon the Mind of the Race which formed always at least the thread of the discourse when I was present, he next went some way towards foisting it upon me. He would talk to me about it in a tone of remonstrance, raise imaginary difficulties to propositions I was supposed to make and  superstitions I entertained, speak of it as “this book Bliss is going to write”; and at the utmost admit no more than collaboration. Possibly I contributed ideas; but I do not remember doing so now very distinctly. Possibly my influence was quasi-moral. The proposition itself fluctuated in his mind to suit this presentation and that, it had more steadfastness in mine. But if I was the anchorage he was the ship. At any rate we planned and discussed a book that Boon pretended that I was writing and that I believed him to be writing, in entire concealment from Miss Bathwick, about the collective mind of the whole human race.

Edwin Dodd was with us, I remember, in one of those early talks, when the thing was still taking form, and he sat on a large inverted flowerpot—we had camped in the greenhouse after lunch—and he was smiling, with his head slightly on one side and a wonderfully foxy expression of being on his guard that he always wore with Boon. Dodd is a leading member of the Rationalist Press Association, a militant agnostic, and  a dear, compact man, one of those Middle Victorians who go about with a preoccupied, caulking air, as though, after having been at great cost and pains to banish God from the Universe, they were resolved not to permit Him back on any terms whatever. He has constituted himself a sort of alert customs officer of a materialistic age, saying suspiciously, “Here, now, what’s this rapping under the table here?” and examining every proposition to see that the Creator wasn’t being smuggled back under some specious new generalization. Boon used to declare that every night Dodd looked under his bed for the Deity, and slept with a large revolver under his pillow for fear of a revelation…. From the first Dodd had his suspicions about this collective mind of Boon’s. Most unjustifiable they seemed to me then, but he had them.

“You must admit, my dear Dodd——” began Boon.

“I admit nothing,” said Dodd smartly.

“You perceive something more extensive than individual wills and individual processes  of reasoning in mankind, a body of thought, a trend of ideas and purposes, a thing made up of the synthesis of all the individual instances, something more than their algebraic sum, losing the old as they fall out, taking up the young, a common Mind expressing the species——”

“Oh—figuratively, perhaps!” said Dodd.

 § 2

For my own part I could not see where Dodd’s “figuratively” comes in. The mind of the race is as real to me as the mind of Dodd or my own. Because Dodd is completely made up of Dodd’s right leg plus Dodd’s left leg, plus Dodd’s right arm plus Dodd’s left arm plus Dodd’s head and Dodd’s trunk, it doesn’t follow that Dodd is a mere figurative expression….

Dodd, I remember, protested he had a self-consciousness that held all these constituents together, but there was a time when Dodd was six months old, let us say, and there are times now when Dodd sleeps or is lost in some vivid sensation or action, when that clear sense of self is in abeyance. There is no reason why the collective mind of the world should not presently become at least  as self-conscious as Dodd. Boon, indeed, argued that that was happening even now, that our very talk in the greenhouse was to that synthetic over-brain like a child’s first intimations of the idea of “me.” “It’s a fantastic notion,” said Dodd, shaking his head.

But Boon was fairly launched now upon his topic, and from the first, I will confess, it took hold of me.

“You mustn’t push the analogy of Dodd’s mind too far,” said Boon. “These great Over-minds——”

“So there are several!” said Dodd.

“They fuse, they divide. These great Over-minds, these race minds, share nothing of the cyclic fate of the individual life; there is no birth for them, no pairing and breeding, no inevitable death. That is the lot of such intermediate experimental creatures as ourselves. The creatures below us, like the creatures above us, are free from beginnings and ends. The Amoeba never dies; it divides at times, parts of it die here and there, it has no sex, no begetting.  (Existence without a love interest. My God! how it sets a novelist craving!) Neither has the germ plasm. These Over-minds, which for the most part clothe themselves in separate languages and maintain a sort of distinction, stand to us as we stand to the amœbæ or the germ cells we carry; they are the next higher order of being; they emerge above the intense, intensely defined struggle of individuals which is the more obvious substance of lives at the rank of ours; they grow, they divide, they feed upon one another, they coalesce and rejuvenate. So far they are like amœbæ. But they think, they accumulate experiences, they manifest a collective will.”

“Nonsense!” said Dodd, shaking his head from side to side.

“But the thing is manifest!”

“I’ve never met it.”

“You met it, my dear Dodd, the moment you were born. Who taught you to talk? Your mother, you say. But whence the language? Who made the language that gives a bias to all your thoughts? And who taught  you to think, Dodd? Whence came your habits of conduct? Your mother, your schoolmaster were but mouthpieces, the books you read the mere forefront of that great being of Voices! There it is—your antagonist to-day. You are struggling against it with tracts and arguments….”

But now Boon was fairly going. Physically, perhaps, we were the children of our ancestors, but mentally we were the offspring of the race mind. It was clear as daylight. How could Dodd dare to argue? We emerged into a brief independence of will, made our personal innovation, became, as it were, new thoughts in that great intelligence, new elements of effort and purpose, and were presently incorporated or forgotten or both in its immortal growth. Would the Race Mind incorporate Dodd or dismiss him? Dodd sat on his flowerpot, shaking his head and saying “Pooh!” to the cinerarias; and I listened, never doubting that Boon felt the truth he told so well. He came near making the Race soul incarnate. One felt it about us, receptive and responsive to Boon’s words.  He achieved personification. He spoke of wars that peoples have made, of the roads and cities that grow and the routes that develop, no man planning them. He mentioned styles of architecture and styles of living; the gothic cathedral, I remember, he dwelt upon, a beauty, that arose like an exhalation out of scattered multitudes of men. He instanced the secular abolition of slavery and the establishment of monogamy as a development of Christian teaching, as things untraceable to any individual’s purpose. He passed to the mysterious consecutiveness of scientific research, the sudden determination of the European race mind to know more than chance thoughts could tell it….

“Francis Bacon?” said Dodd.

“Men like Bacon are no more than bright moments, happy thoughts, the discovery of the inevitable word; the race mind it was took it up, the race mind it was carried it on.”

“Mysticism!” said Dodd. “Give me the Rock of Fact!” He shook his head so  violently that suddenly his balance was disturbed; clap went his feet, the flowerpot broke beneath him, and our talk was lost in the consequent solicitudes.

Dodd the Agnostic just before the flowerpot broke.

 § 3

Now that I have been searching my memory, I incline rather more than I did to the opinion that the bare suggestion at any rate of this particular Book did come from me. I probably went to Boon soon after this talk with Dodd and said a fine book might be written about the Mind of Humanity, and in all likelihood I gave some outline—I have forgotten what. I wanted a larger picture of that great Being his imagination had struck out. I remember at any, rate Boon taking me into his study, picking out Goldsmith’s “Inquiry into the Present State of Polite Learning,” turning it over and reading from it. “Something in this line?” he said, and read:

“The old, old thing, you see! The weak protest of the living.”

He turned over the pages. “He shows a proper feeling, but he’s a little thin…. He says some good things. But—‘The age of Louis XIV, notwithstanding these respectable names, is still vastly, superior.’ Is it? Guess the respectable names that age of Louis XIV could override!—Voltaire, Rousseau, Diderot, Montesquieu, D’Alembert! And now tell me the respectable names of the age of Louis XIV. And the conclusion of the whole matter—

“‘The patronage of the great’! ‘Fellow who works at the press’! Goldsmith was a damnably genteel person at times in spite of the ‘Vicar’! It’s printed with the long ‘s,’  you see. It all helps to remind one that times have changed.” …

I followed his careless footsteps into the garden; he went gesticulating before me, repeating, “‘An Inquiry into the State of Polite Learning’! That’s what your ‘Mind of the Race’ means. Suppose one did it now, we should do it differently in every way, from that.”

“Yes, but how should we do it?” said I.

The project had laid hold upon me. I wanted a broad outline of the whole apparatus of thinking and determination in the modern State; something that should bring together all its various activities, which go on now in a sort of deliberate ignorance of one another, which would synthesize research, education, philosophical discussion, moral training, public policy. “There is,” I said, “a disorganized abundance now.”

“It’s a sort of subconscious mind,” said Boon, seeming to take me quite seriously, “with a half instinctive will….”

We discussed what would come into  the book. One got an impression of the enormous range and volume of intellectual activity that pours along now, in comparison with the jejune trickle of Goldsmith’s days. Then the world had—what? A few English writers, a few men in France, the Royal Society, the new Berlin Academy (conducting its transactions in French), all resting more or less upon the insecure patronage of the “Great”; a few schools, public and private, a couple of dozen of universities in all the world, a press of which The Gentleman’s Magazine was the brightest ornament. Now——

It is a curious thing that it came to us both as a new effect, this enormously greater size of the intellectual world of to-day. We didn’t at first grasp the implications of that difference, we simply found it necessitated an enlargement of our conception. “And then a man’s thoughts lived too in a world that had been created, lock, stock, and barrel, a trifle under six thousand years ago!…”

We fell to discussing the range and divisions  of our subject. The main stream, we settled, was all that one calls “literature” in its broader sense. We should have to discuss that principally. But almost as important as the actual development of ideas, suggestions, ideals, is the way they are distributed through the body of humanity, developed, rendered, brought into touch with young minds and fresh minds, who are drawn so into participation, who themselves light up and become new thoughts. One had to consider journalism, libraries, book distribution, lecturing, teaching. Then there is the effect of laws, of inventions…. “Done in a large, dull, half-abstract way,” said Boon, “one might fill volumes. One might become an Eminent Sociologist. You might even invent terminology. It’s a chance——”

We let it pass. He went on almost at once to suggest a more congenial form, a conversational novel. I followed reluctantly. I share the general distrust of fiction as a vehicle of discussion. We would, he insisted, invent a personality who would  embody our Idea, who should be fanatically obsessed by this idea of the Mind of the Race, who should preach it on all occasions and be brought into illuminating contact with all the existing mental apparatus and organization of the world. “Something of your deep, moral earnestness, you know, only a little more presentable and not quite so vindictive,” said Boon, “and without your—lapses. I seem to see him rather like Leo Maxse: the same white face, the same bright eyes, the same pervading suggestion of nervous intensity, the same earnest, quasi-reasonable voice—but instead of that anti-German obsession of his, an intelligent passion for the racial thought. He must be altogether a fanatic. He must think of the Mind of the Race in season and out of season. Collective thought will be no joke to him; it will be the supremely important thing. He will be passionately a patriot, entirely convinced of your proposition that ‘the thought of a community is the life of a community,’ and almost as certain that the tide of our thought is ebbing.”

 “Is it?” said I.

“I’ve never thought. The ‘Encyclopædia Britannica’ says it is.”

“We must call the ‘Encyclopædia Britannica.’”

“As a witness—in the book—rather! But, anyhow, this man of ours will believe it and struggle against it. It will make him ill; it will spoil the common things of life for him altogether. I seem to see him interrupting some nice, bright, clean English people at tennis. ‘Look here, you know,’ he will say, ‘this is all very well. But have you thought to-day? They tell me the Germans are thinking, the Japanese.’ I see him going in a sort of agony round and about Canterbury Cathedral. ‘Here are all these beautiful, tranquil residences clustering round this supremely beautiful thing, all these well-dressed, excellent, fresh-coloured Englishmen in their beautiful clerical raiment—deans, canons—and what have they thought, any of them? I keep my ear to the Hibbert Journal, but is it enough?’ Imagine him going through London on an  omnibus. He will see as clear as the advertisements on the hoardings the signs of the formal breaking up of the old Victorian Church of England and Dissenting cultures that have held us together so long. He will see that the faith has gone, the habits no longer hold, the traditions lie lax like cut string—there is nothing to replace these things. People do this and that dispersedly; there is democracy in beliefs even, and any notion is as good as another. And there is America. Like a burst Haggis. Intellectually. The Mind is confused, the Race in the violent ferment of new ideas, in the explosive development of its own contrivances, has lost its head. It isn’t thinking any more; it’s stupefied one moment and the next it’s diving about——

“It will be as clear as day to him that a great effort of intellectual self-control must come if the race is to be saved from utter confusion and dementia. And nobody seems to see it but he. He will go about wringing his hands, so to speak. I fancy him at last at a writing-desk, nervous white fingers  clutched in his black hair. ‘How can I put it so that they must attend and see?’”

So we settled on our method and principal character right away. But we got no farther because Boon insisted before doing anything else on drawing a fancy portrait of this leading character of ours and choosing his name. We decided to call him Hallery, and that he should look something like this—

 That was how “The Mind of the Race” began, the book that was to have ended at last in grim burlesque with Hallery’s murder of Dr. Tomlinson Keyhole in his villa at Hampstead, and the conversation at dawn with that incredulous but literate policeman at Highgate—he was reading a World’s Classic—to whom Hallery gave himself up.