The Coming Race, Baron Edward Bulwer Lytton Lytton [best free ebook reader for android TXT] 📗

live alike on land and in water—a mighty privilege, partaking of a spiritual essence denied to the An, since the disuse of his swimming-bladder clearly proves his degeneration from a higher development of species. Again, the earlier races of the Ana seem to have been covered with hair, and, even to a comparatively recent date, hirsute bushes deformed the very faces of our ancestors, spreading wild over their cheeks and chins, as similar bushes, my poor Tish, spread wild over yours. But the object of the higher races of the Ana through countless generations has been to erase all vestige of connection with hairy vertebrata, and they have gradually eliminated that debasing capillary excrement by the law of sexual selection; the Gy-ei naturally preferring youth or the beauty of smooth faces. But the degree of the Frog in the scale of the vertebrata is shown in this, that he has no hair at all, not even on his head. He was born to that hairless perfection which the most beautiful of the Ana, despite the culture of incalculable ages, have not yet attained. The wonderful complication and delicacy of a Frog’s nervous system and arterial circulation were shown by this school to be more susceptible of enjoyment than our inferior, or at least simpler, physical frame allows us to be. The examination of a Frog’s hand, if I may use that expression, accounted for its keener susceptibility to love, and to social life in general. In fact, gregarious and amatory as are the Ana, Frogs are still more so. In short, these two schools raged against each other; one asserting the An to be the perfected type of the Frog; the other that the Frog was the highest development of the An. The moralists were divided in opinion with the naturalists, but the bulk of them sided with the Frog-preference school. They said, with much plausibility, that in moral conduct (viz., in the adherence to rules best adapted to the health and welfare of the individual and the community) there could be no doubt of the vast superiority of the Frog. All history showed the wholesale immorality of the human race, the complete disregard, even by the most renowned amongst them, of the laws which they acknowledged to be essential to their own and the general happiness and wellbeing. But the severest critic of the Frog race could not detect in their manners a single aberration from the moral law tacitly recognised by themselves. And what, after all, can be the profit of civilisation if superiority in moral conduct be not the aim for which it strives, and the test by which its progress should be judged?

“In fine, the adherents of this theory presumed that in some remote period the Frog race had been the improved development of the Human; but that, from some causes which defied rational conjecture, they had not maintained their original position in the scale of nature; while the Ana, though of inferior organisation, had, by dint less of their virtues than their vices, such as ferocity and cunning, gradually acquired ascendancy, much as among the human race itself tribes utterly barbarous have, by superiority in similar vices, utterly destroyed or reduced into insignificance tribes originally excelling them in mental gifts and culture. Unhappily these disputes became involved with the religious notions of that age; and as society was then administered under the government of the Koom-Posh, who, being the most ignorant, were of course the most inflammable class—the multitude took the whole question out of the hands of the philosophers; political chiefs saw that the Frog dispute, so taken up by the populace, could become a most valuable instrument of their ambition; and for not less than one thousand years war and massacre prevailed, during which period the philosophers on both sides were butchered, and the government of Koom-Posh itself was happily brought to an end by the ascendancy of a family that clearly established its descent from the aboriginal tadpole, and furnished despotic rulers to the various nations of the Ana. These despots finally disappeared, at least from our communities, as the discovery of vril led to the tranquil institutions under which flourish all the races of the Vril-ya.”

“And do no wranglers or philosophers now exist to revive the dispute; or do they all recognise the origin of your race in the tadpole?”

“Nay, such disputes,” said Zee, with a lofty smile, “belong to the Pah-bodh of the dark ages, and now only serve for the amusement of infants. When we know the elements out of which our bodies are composed, elements in common to the humblest vegetable plants, can it signify whether the All-Wise combined those elements out of one form more than another, in order to create that in which He has placed the capacity to receive the idea of Himself, and all the varied grandeurs of intellect to which that idea gives birth? The An in reality commenced to exist as An with the donation of that capacity, and, with that capacity, the sense to acknowledge that, however through the countless ages his race may improve in wisdom, it can never combine the elements at its command into the form of a tadpole.”

“You speak well, Zee,” said Aph-Lin; “and it is enough for us shortlived mortals to feel a reasonable assurance that whether the origin of the An was a tadpole or not, he is no more likely to become a tadpole again than the institutions of the Vril-ya are likely to relapse into the heaving quagmire and certain strife-rot of a Koom-Posh.”