The Food of the Gods and How It Came to Earth by H. G. Wells (essential reading .txt) 📖

Only slowly did he win a way towards a central position in affairs. “There was no change in the essential order of things,”—that eminent leader of modern thought, Doctor Winkles, was very clear upon this,—and the exponents of what was called in those days Progressive Liberalism grew quite sentimental upon the essential insincerity of their progress. Their dreams, it would appear, ran wholly on little nations, little languages, little households, each self-supported on its little farm. A fashion for the small and neat set in. To be big was to be “vulgar,” and dainty, neat, mignon, miniature, “minutely perfect,” became the key-words of critical approval....

Meanwhile, quietly, taking their time as children must, the children of the Food, growing into a world that changed to receive them, gathered strength and stature and knowledge, became individual and purposeful, rose slowly towards the dimensions of their destiny. Presently they seemed a natural part of the world; all these stirrings of bigness seemed a natural part of the world, and men wondered how things had been before their time. There came to men’s ears stories of things the giant boys could do, and they said “Wonderful!”—without a spark of wonder. The popular papers would tell of the three sons of Cossar, and how these amazing children would lift great cannons, hurl masses of iron for hundreds of yards, and leap two hundred feet. They were said to be digging a well, deeper than any well or mine that man had ever made, seeking, it was said, for treasures hidden in the earth since ever the earth began.

These Children, said the popular magazines, will level mountains, bridge seas, tunnel your earth to a honeycomb. “Wonderful!” said the little folks, “isn’t it? What a lot of conveniences we shall have!” and went about their business as though there was no such thing as the Food of the Gods on earth. And indeed these things were no more than the first hints and promises of the powers of the Children of the Food. It was still no more than child’s play with them, no more than the first use of a strength in which no purpose had arisen. They did not know themselves for what they were. They were children—slow-growing children of a new race. The giant strength grew day by day—the giant will had still to grow into purpose and an aim.

Looking at it in a shortened perspective of time, those years of transition have the quality of a single consecutive occurrence; but indeed no one saw the coming of Bigness in the world, as no one in all the world till centuries had passed saw, as one happening, the Decline and Fall of Rome. They who lived in those days were too much among these developments to see them together as a single thing. It seemed even to wise men that the Food was giving the world nothing but a crop of unmanageable, disconnected irrelevancies, that might shake and trouble indeed, but could do no more to the established order and fabric of mankind.

To one observer at least the most wonderful thing throughout that period of accumulating stress is the invincible inertia of the great mass of people, their quiet persistence in all that ignored the enormous presences, the promise of still more enormous things, that grew among them. Just as many a stream will be at its smoothest, will look most tranquil, running deep and strong, at the very verge of a cataract, so all that is most conservative in man seemed settling quietly into a serene ascendency during these latter days. Reaction became popular: there was talk of the bankruptcy of science, of the dying of Progress, of the advent of the Mandarins,—talk of such things amidst the echoing footsteps of the Children of the Food. The fussy pointless Revolutions of the old time, a vast crowd of silly little people chasing some silly little monarch and the like, had indeed died out and passed away; but Change had not died out. It was only Change that had changed. The New was coming in its own fashion and beyond the common understanding of the world.

To tell fully of its coming would be to write a great history, but everywhere there was a parallel chain of happenings. To tell therefore of the manner of its coming in one place is to tell something of the whole. It chanced one stray seed of Immensity fell into the pretty, petty village of Cheasing Eyebright in Kent, and from the story of its queer germination there and of the tragic futility that ensued, one may attempt—following one thread, as it were—to show the direction in which the whole great interwoven fabric of the thing rolled off the loom of Time.

Cheasing Eyebright had of course a Vicar. There are vicars and vicars, and of all sorts I love an innovating vicar—a piebald progressive professional reactionary—the least. But the Vicar of Cheasing Eyebright was one of the least innovating of vicars, a most worthy, plump, ripe, and conservative-minded little man. It is becoming to go back a little in our story to tell of him. He matched his village, and one may figure them best together as they used to be, on the sunset evening when Mrs. Skinner—you will remember her flight!—brought the Food with her all unsuspected into these rustic serenities.

The village was looking its very best just then, under that western light. It lay down along the valley beneath the beechwoods of the Hanger, a beading of thatched and red-tiled cottages—cottages with trellised porches and pyracanthus-lined faces, that clustered closer and closer as the road dropped from the yew trees by the church towards the bridge. The vicarage peeped not too ostentatiously between the trees beyond the inn, an early Georgian front ripened by time, and the spire of the church rose happily in the depression made by the valley in the outline of the hills. A winding stream, a thin intermittency of sky blue and foam, glittered amidst a thick margin of reeds and loosestrife and overhanging willows, along the centre of a sinuous pennant of meadow. The whole prospect had that curiously English quality of ripened cultivation—that look of still completeness—that apes perfection, under the sunset warmth.

And the Vicar too looked mellow. He looked habitually and essentially mellow, as though he had been a mellow baby born into a mellow class, a ripe and juicy little boy. One could see, even before he mentioned it, that he had gone to an ivy-clad public school in its anecdotage, with magnificent traditions, aristocratic associations, and no chemical laboratories, and proceeded thence to a venerable college in the very ripest Gothic. Few books he had younger than a thousand years; of these, Yarrow and Ellis and good pre-Methodist sermons made the bulk. He was a man of moderate height, a little shortened in appearance by his equatorial dimensions, and a face that had been mellow from the first was now climacterically ripe. The beard of a David hid his redundancy of chin; he wore no watch chain out of refinements and his modest clerical garments were made by a West End tailor.... And he sat with a hand on either shin, blinking at his village in beatific approval. He waved a plump palm towards it. His burthen sang out again. What more could any one desire?

“We are fortunately situated,” he said, putting the thing tamely.

“We are in a fastness of the hills,” he expanded.

He explained himself at length. “We are out of it all.”

For they had been talking, he and his friend, of the Horrors of the Age, of Democracy, and Secular Education, and Sky Scrapers, and Motor Cars, and the American Invasion, the Scrappy Reading of the Public, and the