The Blindman's World<br />1898 by Edward Bellamy (self help books to read .txt) 📖

such as you, of whom we entertain a concourse constantly, we have acquired familiarity with your civilization, your history, your manners, and even your literature and languages. Have you not noticed that I am talking with you in English, which is certainly not a tongue indigenous to this planet?”

“Among so many wonders I scarcely observed that,” I answered.

“For ages,” pursued my companion, “we have been waiting for you to improve your telescopes so as to approximate the power of ours, after which communication between the planets would be easily established. The progress which you make is, however, so slow that we expect to wait ages yet.”

“Indeed, I fear you will have to,” I replied. “Our opticians already talk of having reached the limits of their art.”

“Do not imagine that I spoke in any spirit of petulance,” my companion resumed. “The slowness of your progress is not so remarkable to us as that you make any at all, burdened as you are by a disability so crushing that if we were in your place I fear we should sit down in utter despair.”

“To what disability do you refer?” I asked. “You seem to be men like us.”

“And so we are,” was the reply, “save in one particular, but there the difference is tremendous. Endowed otherwise like us, you are destitute of the faculty of foresight, without which we should think our other faculties well-nigh valueless.”

“Foresight!” I repeated. “Certainly you cannot mean that it is given you to know the future?”

“It is given not only to us,” was the answer, “but, so far as we know, to all other intelligent beings of the universe except yourselves. Our positive knowledge extends only to our system of moons and planets and some of the nearer foreign systems, and it is conceivable that the remoter parts of the universe may harbor other blind races like your own; but it certainly seems unlikely that so strange and lamentable a spectacle should be duplicated. One such illustration of the extraordinary deprivations under which a rational existence may still be possible ought to suffice for the universe.”

“But no one can know the future except by inspiration of God,” I said.

“All our faculties are by inspiration of God,” was the reply, “but there is surely nothing in foresight to cause it to be so regarded more than any other. Think a moment of the physical analogy of the case. Your eyes are placed in the front of your heads. You would deem it an odd mistake if they were placed behind. That would appear to you an arrangement calculated to defeat their purpose. Does it not seem equally rational that the mental vision should range forward, as it does with us, illuminating the path one is to take, rather than backward, as with you, revealing only the course you have already trodden, and therefore have no more concern with? But it is no doubt a merciful provision of Providence that renders you unable to realize the grotesqueness of your predicament, as it appears to us.”

“But the future is eternal!” I exclaimed. “How can a finite mind grasp it?”

“Our foreknowledge implies only human faculties,” was the reply. “It is limited to our individual careers on this planet. Each of us foresees the course of his own life, but not that of other lives, except so far as they are involved with his.”

“That such a power as you describe could be combined with merely human faculties is more than our philosophers have ever dared to dream,” I said. “And yet who shall say, after all, that it is not in mercy that God has denied it to us? If it is a happiness, as it must be, to foresee one’s happiness, it must be most depressing to foresee one’s sorrows, failures, yes, and even one’s death. For if you foresee your lives to the end, you must anticipate the hour and manner of your death,—is it not so?”

“Most assuredly,” was the reply. “Living would be a very precarious business, were we uninformed of its limit. Your ignorance of the time of your death impresses us as one of the saddest features of your condition.”

“And by us,” I answered, “it is held to be one of the most merciful.”

“Foreknowledge of your death would not, indeed, prevent your dying once,” continued my companion, “but it would deliver you from the thousand deaths you suffer through uncertainty whether you can safely count on the passing day. It is not the death you die, but these many deaths you do not die, which shadow your existence. Poor blindfolded creatures that you are, cringing at every step in apprehension of the stroke that perhaps is not to fall till old age, never raising a cup to your lips with the knowledge that you will live to quaff it, never sure that you will meet again the friend you part with for an hour, from whose hearts no happiness suffices to banish the chill of an ever-present dread, what idea can you form of the Godlike security with which we enjoy our lives and the lives of those we love! You have a saying on earth, ‘To-morrow belongs to God;’ but here to-morrow belongs to us, even as to-day. To you, for some inscrutable purpose, He sees fit to dole out life moment by moment, with no assurance that each is not to be the last. To us He gives a lifetime at once, fifty, sixty, seventy years,—a divine gift indeed. A life such as yours would, I fear, seem of little value to us; for such a life, however long, is but a moment long, since that is all you can count on.”

“And yet,” I answered, “though knowledge of the duration of your lives may give you an enviable feeling of confidence while the end is far off, is that not more than offset by the daily growing weight with which the expectation of the end, as it draws near, must press upon your minds?”

“On the contrary,” was the response, “death, never an object of fear, as it draws nearer becomes more and more a matter of indifference to the moribund. It is because you live in the past that death is grievous to you. All your knowledge, all your affections, all your interests, are rooted in the past, and on that account, as life lengthens, it strengthens its hold on you, and memory becomes a more precious possession. We, on the contrary, despise the past, and never dwell upon it. Memory with us, far from being the morbid and monstrous growth it is with you, is scarcely more than a rudimentary faculty. We live wholly in the future and the present. What with foretaste and actual taste, our experiences, whether pleasant or painful, are exhausted of interest by the time they are past. The accumulated treasures of memory, which you relinquish so painfully in death, we count no loss at all. Our minds being fed wholly from the future, we think and feel only as we anticipate; and so, as the dying man’s future contracts, there is less and less about which he can occupy his thoughts. His interest in life diminishes as the ideas which it suggests grow fewer, till at the last death finds him with his mind a tabula rasa, as with you at birth. In a word, his concern with life is reduced to a vanishing point before he is called on to give it up. In dying he leaves nothing behind.”

“And the after-death,” I asked,—“is there no: fear of that?”

“Surely,” was the reply, “it is not necessary for me to say