'But Love,' said Kahn.

'I speak of s.e.xual love and the love of intimate persons. And that is what you mean, Kahn.'

Karenin shook his head. 'You cannot stay at the roots and climb the tree,' he said....

'No,' he said after a pause, 'this s.e.xual excitement, this love story, is just a part of growing up and we grow out of it. So far literature and art and sentiment and all our emotional forms have been almost altogether adolescent, plays and stories, delights and hopes, they have all turned on that marvellous discovery of the love interest, but life lengthens out now and the mind of adult humanity detaches itself. Poets who used to die at thirty live now to eighty-five. You, too, Kahn! There are endless years yet for you--and all full of learning.... We carry an excessive burden of s.e.x and s.e.xual tradition still, and we have to free ourselves from it. We do free ourselves from it. We have learnt in a thousand different ways to hold back death, and this s.e.x, which in the old barbaric days was just sufficient to balance our dying, is now like a hammer that has lost its anvil, it plunges through human life. You poets, you young people want to turn it to delight. Turn it to delight.

That may be one way out. In a little while, if you have any brains worth thinking about, you will be satisfied, and then you will come up here to the greater things. The old religions and their new offsets want still, I see, to suppress all these things. Let them suppress. If they can suppress. In their own people. Either road will bring you here at last to the eternal search for knowledge and the great adventure of power.'

'But incidentally,' said Rachel Borken; 'incidentally you have half of humanity, you have womankind, very much specialised for--for this love and reproduction that is so much less needed than it was.'

'Both s.e.xes are specialised for love and reproduction,' said Karenin.

'But the women carry the heavier burden.'

'Not in their imaginations,' said Edwards.

'And surely,' said Kahn, 'when you speak of love as a phase--isn't it a necessary phase? Quite apart from reproduction the love of the s.e.xes is necessary. Isn't it love, s.e.xual love, which has released the imagination? Without that stir, without that impulse to go out from ourselves, to be reckless of ourselves and wonderful, would our lives be anything more than the contentment of the stalled ox?'

'The key that opens the door,' said Karenin, 'is not the goal of the journey.'

'But women!' cried Rachel. 'Here we are! What is our future--as women?

Is it only that we have unlocked the doors of the imagination for you men? Let us speak of this question now. It is a thing constantly in my thoughts, Karenin. What do you think of us? You who must have thought so much of these perplexities.'

Karenin seemed to weigh his words. He spoke very deliberately. 'I do not care a rap about your future--as women. I do not care a rap about the future of men--as males. I want to destroy these peculiar futures. I care for your future as intelligences, as parts of and contribution to the universal mind of the race. Humanity is not only naturally over-specialised in these matters, but all its inst.i.tutions, its customs, everything, exaggerate, intensify this difference. I want to unspecialise women. No new idea. Plato wanted exactly that. I do not want to go on as we go now, emphasising this natural difference; I do not deny it, but I want to reduce it and overcome it.'

'And--we remain women,' said Rachel Borken. 'Need you remain thinking of yourselves as women?'

'It is forced upon us,' said Edith Haydon.

'I do not think a woman becomes less of a woman because she dresses and works like a man,' said Edwards. 'You women here, I mean you scientific women, wear white clothing like the men, twist up your hair in the simplest fashion, go about your work as though there was only one s.e.x in the world. You are just as much women, even if you are not so feminine, as the fine ladies down below there in the plains who dress for excitement and display, whose only thoughts are of lovers, who exaggerate every difference.... Indeed we love you more.'

'But we go about our work,' said Edith Haydon.

'So does it matter?' asked Rachel.

'If you go about your work and if the men go about their work then for Heaven's sake be as much woman as you wish,' said Karenin. 'When I ask you to unspecialise, I am thinking not of the abolition of s.e.x, but the abolition of the irksome, restricting, obstructive obsession with s.e.x.

It may be true that s.e.x made society, that the first society was the s.e.x-cemented family, the first state a confederacy of blood relations, the first laws s.e.xual taboos. Until a few years ago morality meant proper s.e.xual behaviour. Up to within a few years of us the chief interest and motive of an ordinary man was to keep and rule a woman and her children and the chief concern of a woman was to get a man to do that. That was the drama, that was life. And the jealousy of these demands was the master motive in the world. You said, Kahn, a little while ago that s.e.xual love was the key that let one out from the solitude of self, but I tell you that so far it has only done so in order to lock us all up again in a solitude of two.... All that may have been necessary but it is necessary no longer. All that has changed and changes still very swiftly. Your future, Rachel, AS WOMEN, is a diminishing future.'

'Karenin?' asked Rachel, 'do you mean that women are to become men?'

'Men and women have to become human beings.'

'You would abolish women? But, Karenin, listen! There is more than s.e.x in this. Apart from s.e.x we are different from you. We take up life differently. Forget we are--females, Karenin, and still we are a different sort of human being with a different use. In some things we are amazingly secondary. Here am I in this place because of my trick of management, and Edith is here because of her patient, subtle hands. That does not alter the fact that nearly the whole body of science is man made; that does not alter the fact that men do so predominatingly make history, that you could nearly write a complete history of the world without mentioning a woman's name. And on the other hand we have a gift of devotion, of inspiration, a distinctive power for truly loving beautiful things, a care for life and a peculiar keen close eye for behaviour. You know men are blind beside us in these last matters. You know they are restless--and fitful. We have a steadfastness. We may never draw the broad outlines nor discover the new paths, but in the future isn't there a confirming and sustaining and supplying role for us? As important, perhaps, as yours? Equally important. We hold the world up, Karenin, though you may have raised it.'

'You know very well, Rachel, that I believe as you believe. I am not thinking of the abolition of woman. But I do want to abolish--the heroine, the s.e.xual heroine. I want to abolish the woman whose support is jealousy and whose gift possession. I want to abolish the woman who can be won as a prize or locked up as a delicious treasure. And away down there the heroine flares like a divinity.'

'In America,' said Edwards, 'men are fighting duels over the praises of women and holding tournaments before Queens of Beauty.'

'I saw a beautiful girl in Lah.o.r.e,' said Kahn, 'she sat under a golden canopy like a G.o.ddess, and three fine men, armed and dressed like the ancient paintings, sat on steps below her to show their devotion. And they wanted only her permission to fight for her.'

'That is the men's doing,' said Edith Haydon.

'I SAID,' cried Edwards, 'that man's imagination was more specialised for s.e.x than the whole being of woman. What woman would do a thing like that? Women do but submit to it or take advantage of it.'

'There is no evil between men and women that is not a common evil,' said Karenin. 'It is you poets, Kahn, with your love songs which turn the sweet fellowship of comrades into this woman-centred excitement. But there is something in women, in many women, which responds to these provocations; they succ.u.mb to a peculiarly self-cultivating egotism.

They become the subjects of their own artistry. They develop and elaborate themselves as scarcely any man would ever do. They LOOK for golden canopies. And even when they seem to react against that, they may do it still. I have been reading in the old papers of the movements to emanc.i.p.ate women that were going on before the discovery of atomic force. These things which began with a desire to escape from the limitations and servitude of s.e.x, ended in an inflamed a.s.sertion of s.e.x, and women more heroines than ever. Helen of Holloway was at last as big a nuisance in her way as Helen of Troy, and so long as you think of yourselves as women'--he held out a finger at Rachel and smiled gently--'instead of thinking of yourselves as intelligent beings, you will be in danger of--Helenism. To think of yourselves as women is to think of yourselves in relation to men. You can't escape that consequence. You have to learn to think of yourselves--for our sakes and your own sakes--in relation to the sun and stars. You have to cease to be our adventure, Rachel, and come with us upon our adventures. ...' He waved his hand towards the dark sky above the mountain crests.

Section 8

'These questions are the next questions to which research will bring us answers,' said Karenin. 'While we sit here and talk idly and inexactly of what is needed and what may be, there are hundreds of keen-witted men and women who are working these things out, dispa.s.sionately and certainly, for the love of knowledge. The next sciences to yield great harvests now will be psychology and neural physiology. These perplexities of the situation between man and woman and the trouble with the obstinacy of egotism, these are temporary troubles, the issue of our own times. Suddenly all these differences that seem so fixed will dissolve, all these incompatibles will run together, and we shall go on to mould our bodies and our bodily feelings and personal reactions as boldly as we begin now to carve mountains and set the seas in their places and change the currents of the wind.'

'It is the next wave,' said Fowler, who had come out upon the terrace and seated himself silently behind Karenin's chair.

'Of course, in the old days,' said Edwards, 'men were tied to their city or their country, tied to the homes they owned or the work they did....'

'I do not see,' said Karenin, 'that there is any final limit to man's power of self-modification.

'There is none,' said Fowler, walking forward and sitting down upon the parapet in front of Karenin so that he could see his face. 'There is no absolute limit to either knowledge or power.... I hope you do not tire yourself talking.'

'I am interested,' said Karenin. 'I suppose in a little while men will cease to be tired. I suppose in a little time you will give us something that will hurry away the fatigue products and restore our jaded tissues almost at once. This old machine may be made to run without slacking or cessation.'

'That is possible, Karenin. But there is much to learn.'

'And all the hours we give to digestion and half living; don't you think there will be some way of saving these?'

Fowler nodded a.s.sent.

'And then sleep again. When man with his blazing lights made an end to night in his towns and houses--it is only a hundred years or so ago that that was done--then it followed he would presently resent his eight hours of uselessness. Shan't we presently take a tabloid or lie in some field of force that will enable us to do with an hour or so of slumber and rise refreshed again?'

'Frobisher and Ameer Ali have done work in that direction.'

'And then the inconveniences of age and those diseases of the system that come with years; steadily you drive them back and you lengthen and lengthen the years that stretch between the pa.s.sionate tumults of youth and the contractions of senility. Man who used to weaken and die as his teeth decayed now looks forward to a continually lengthening, continually fuller term of years. And all those parts of him that once gathered evil against him, the vestigial structures and odd, treacherous corners of his body, you know better and better how to deal with.

You carve his body about and leave it re-modelled and unscarred. The psychologists are learning how to mould minds, to reduce and remove bad complexes of thought and motive, to relieve pressures and broaden ideas.

So that we are becoming more and more capable of transmitting what we have learnt and preserving it for the race. The race, the racial wisdom, science, gather power continually to subdue the individual man to its own end. Is that not so?'

Fowler said that it was, and for a time he was telling Karenin of new work that was in progress in India and Russia. 'And how is it with heredity?' asked Karenin.

Fowler told them of the ma.s.s of inquiry acc.u.mulated and arranged by the genius of Tchen, who was beginning to define clearly the laws of inheritance and how the s.e.x of children and the complexions and many of the parental qualities could be determined.

'He can actually DO----?'

'It is still, so to speak, a mere laboratory triumph,' said Fowler, 'but to-morrow it will be practicable.'

'You see,' cried Karenin, turning a laughing face to Rachel and Edith, 'while we have been theorising about men and women, here is science getting the power for us to end that old dispute for ever. If woman is too much for us, we'll reduce her to a minority, and if we do not like any type of men and women, we'll have no more of it. These old bodies, these old animal limitations, all this earthly inheritance of gross inevitabilities falls from the spirit of man like the shrivelled coc.o.o.n from an imago. And for my own part, when I hear of these things I feel like that--like a wet, crawling new moth that still fears to spread its wings. Because where do these things take us?'

'Beyond humanity,' said Kahn.

'No,' said Karenin. 'We can still keep our feet upon the earth that made us. But the air no longer imprisons us, this round planet is no longer chained to us like the ball of a galley slave....