It is not possible to recount the stages by which the Fifth Men advanced toward their greatest civilization and culture; for it is that fully developed culture itself which concerns us. And even of their highest achievement, which persisted for so many millions of years, I can say but little, not merely because I must hasten to the end of my story, but also because so much of that achievement lies wholly beyond the comprehension of those for whom this book is intended. For I have at last reached that period in the history of man when he first began to reorganize his whole mentality to cope with matters whose very existence had been hitherto almost completely hidden from him. The old aims persist, and are progressively realized as never before; but also they become increasingly subordinate to the requirements of new aims which are more and more insistently forced upon him by his deepening experience. Just as the interests and ideals of the First Men lie beyond the grasp of their ape contemporaries, so the interests and ideals of the Fifth Men in their full development lie beyond the grasp of the First Men. On the other hand, just as, in the life of primitive man, there is much which would be meaningful even to the ape, so in the life of the Fifth Men much remains which is meaningful even to the First Men.

Conceive a world-society developed materially far beyond the wildest dreams of America. Unlimited power, derived partly from the artificial disintegration of atoms, partly from the actual annihilation of matter through the union of electrons and protons to form radiation, completely abolished the whole grotesque burden of drudgery which hitherto had seemed the inescapable price of civilization, nay of life itself. The vast economic routine of the world-community was carried on by the mere touching of appropriate buttons. Transport, mining, manufacture, and even agriculture, were performed in this manner. And indeed in most cases the systematic coordination of these activities was itself the work of self-regulating machinery. Thus, not only was there no longer need for any human beings to spend their lives in unskilled monotonous labour, but further, much that earlier races would have regarded as highly skilled though stereotyped work was now carried on by machinery. Only the pioneering of industry, the endless exhilarating research, invention, design, and reorganization, which is incurred by an ever-changing society, still engaged the minds of men and women. And though this work was of course immense, it could not occupy the whole attention of a great world-community. Thus very much of the energy of the race was free to occupy itself with other no less difficult and exacting matters, or to seek recreation in its many admirable sports and arts. Materially every individual was a multi-millionaire, in that he had at his beck and call a great diversity of powerful mechanisms; but also he was a penniless friar, for he had no vestige of economic control over any other human being. He could fly through the upper air to the ends of the earth in an hour, or hang idle among the clouds all day long. His flying machine was no cumbersome aeroplane, but either a wingless aerial boat, or a mere suit of overalls in which he could disport himself with the freedom of a bird. Not only in the air, but in the sea also, he was free. He could stroll about the ocean bed, or gambol with the deep-sea fishes. And for habitation he could make his home, as he willed, either in a shack in the wilderness or in one of the great pylons which dwarfed the architecture even of the American age. He could possess this huge palace in loneliness and fill it with his possessions, to be automatically cared for without human service; or he could join with others and create a hive of social life. All these amenities he took for granted as the savage takes for granted the air which he breathes. And because they were as universally available as air, no one craved them in excess, and no one grudged another the use of them.

Yet the population of the earth was now very numerous. Some ten thousand million persons had their homes in the snow-capped pylons which covered the continents with an open forest of architecture. Between these great obelisks lay corn-land, park, and wilderness. For there were very many areas of hill-country and forest which were preserved as playgrounds. And indeed one whole continent, stretching from the Tropical to the Arctic, was kept as nearly as possible in its natural state. This region was chosen mainly for its mountains; for since most of the Alpine tracts had by now been worn into insignificance by water and frost, mountains were much prized. Into this Wild Continent individuals of all ages repaired to spend many years at a time in living the life of primitive man without any aid whatever for civilization. For it was recognized that a highly sophisticated race, devoted almost wholly to art and science, must take special measures to preserve its contact with the primitive. Thus in the Wild Continent was to be found at any time a sparse population of ‘savages’, armed with flint and bone, or more rarely with iron, which they or their friends had wrested from the earth. These voluntary primitives were intent chiefly upon hunting and simple agriculture. Their scanty leisure was devoted to art, and meditation, and to savouring fully all the primeval human values. Indeed it was a hard life and a dangerous one that these intellectuals periodically imposed on themselves. And though of course they had zest in it, they often dreaded its hardship and the uncertainty that they would ever return from it. For the danger was very real. The Fifth Men had compensated for the Fourth Men’s foolish destruction of the animals by creating a whole system of new types, which they set at large in the Wild Continent; and some of these creatures were extremely formidable carnivora, which man himself, armed only with primitive weapons, had very good reason to fear. In the Wild Continent there was inevitably a high death-rate. Many promising lives were tragically cut short. But it was recognized that from the point of view of the race this sacrifice was worth while, for the spiritual effects of the institution of periodic savagery were very real. Beings whose natural span was three thousand years, given over almost wholly to civilized pursuits, were greatly invigorated and enlightened by an occasional decade in the wild.

The culture of the Fifth Men was influenced in many respects by their ‘telepathic’ communication with one another. The obvious advantages of this capacity were now secured without its dangers. Each individual could isolate himself at will from the radiation of his fellows, either wholly or in respect of particular elements of his mental process; and thus he was in no danger of losing his individuality. But, on the other hand, he was immeasurably more able to participate in the experience of others than were beings for whom the only possible communication was symbolic. The result was that, though conflict of wills was still possible, it was far more easily resolved by mutual understanding than had ever been the case in earlier species. Thus there were no lasting and no radical conflicts, either of thought or desire. It was universally recognized that every discrepancy of opinion and of aim could be abolished by telepathic discussion. Sometimes the process would be easy and rapid; sometimes it could not be achieved without a patient and detailed ‘laying of mind to mind’, so as to bring to light the point where the difference originated.

One result of the general ‘telepathic’ facility of the species was that speech was no longer necessary. It was still preserved and prized, but only as a medium of art, not as a means of communication. Thinking, of course, was still carried on largely by means of words; but in communication there was no more need actually to speak the words than in thinking in private. Written language remained essential for the recording and storing of thought. Both language and the written expression of it had become far more complex and accurate than they had ever been, more faithful instruments for the expression and creation of thought and emotion.

‘Telepathy’ combined with longevity and the extremely subtle brain-structure of the species to afford each individual an immense number of intimate friendships, and some slight acquaintance actually with the whole race. This, I fear, must seem incredible to my readers, unless they can be persuaded to regard it as a symptom of the high mental development of the species. However that may be, it is a fact that each person was aware of every other, at least as a face, or a name, or the holder of a certain office. It is impossible to exaggerate the effects of this facility of personal intercourse. It meant that the species constituted at any moment, if not strictly a community of friends, at least a vast club or college. Further, since each individual saw his own mind reflected, as it were, in very many other minds, and since there was great variety of psychological types, the upshot in each individual was a very accurate self-consciousness.

In the Martians, ‘telepathic’ intercourse had resulted in a true group-mind, a single psychical process embodied in the electro-magnetic radiation of the whole race; but this group-mind was inferior in calibre to the individual minds. All that was distinctive of an individual at his best failed to contribute to the group-mind. But in the fifth human species ‘telepathy’ was only a means of intercourse between individuals; there was no true group-mind. On the other hand, telepathic intercourse occurred even on the highest planes of experience. It was by ‘telepathic’ intercourse in respect of art, science, philosophy, and the appreciation of personalities, that the public mind, or rather the public culture, of the Fifth Men had being. With the Martians, ‘telepathic’ union took place chiefly by elimination of the differences between individuals; with the Fifth Men ‘telepathic’ communication was, as it were, a kind of spiritual multiplication of mental diversity, by which each mind was enriched with the wealth of ten thousand million. Consequently each individual was, in a very real sense, the cultured mind of the species; but there were as many such minds as there were individuals. There was no additional racial mind over and above the minds of the individuals. Each individual himself was a conscious centre which participated in, and contributed to, the experience of all other centres.

This state of affairs would not have been possible had not the world-community been able to direct so much of its interest and energy into the higher mental activities. The whole structure of society was fashioned in relation to its best culture. It is almost impossible to give even an inkling of the nature and aims of this culture, and to make it believable that a huge population should have spent scores of millions of years not wholly, not even chiefly, on industrial advancement, but almost entirely on art, science, and philosophy, without ever repeating itself or falling into ennui I can only point out that, the higher a mind’s development, the more it discovers in the universe to occupy it.

Needless to say, the Fifth Men had early mastered all those paradoxes of physical science which had so perplexed the First Men. Needless to say, they had a very complete knowledge of the geography of the cosmos and of the atom. But again and again the very foundations of their science were shattered by some new discovery, so that they had patiently to reconstruct the whole upon an entirely new plan. At length, however, with the clear formulation of the principles of psycho-physics, in which the older psychology and the older physics were held, so to speak, in chemical combination, they seemed to have built upon the rock. In this science, the fundamental concepts of psychology were given a physical meaning, and the fundamental concepts of physics were stated in a psychological manner. Further, the most fundamental relations of the physical universe were found to be of the same nature as the fundamental principles of art. But, and herein lay mystery and horror even for the Fifth Men, there was no shred of evidence that this aesthetically admirable cosmos was the work of a conscious artist, nor yet that any mind would ever develop so greatly as to be able to appreciate the Whole in all its detail and unity.

Since art seemed to the Fifth Men to be in some sense basic to the cosmos, they were naturally very much preoccupied with artistic creation. Consequently, all those who were not social or economic organizers, or scientific researchers, or pure philosophers, were by profession creative artists or handicraftsmen. That is to say, they were engaged on the production of material objects of various kinds, whose form should be aesthetically significant to the receiver. In some cases the material object was a pattern of spoken words, in others pure music, in others moving coloured shapes, in others a complex of steel cubes and bars, in others some translation of the human figure into a particular medium, and so on. But also the aesthetic impulse expressed itself in the production, by hand, of innumerable common utensils, indulging sometimes in lavish decoration, trusting at other times to the beauty of function. Every medium of art that had ever been employed was employed by the Fifth Men, and innumerable new vehicles were also used. They prized on the whole more highly those kinds of art which were not static, but involved time as well as space, for as a race they were peculiarly fascinated by time.

These innumerable artists held that they were doing something of great importance. The cosmos was to be regarded as an aesthetic unity in four dimensions, and of inconceivable complexity. Human works of pure art were thought of as instruments through which man might behold and admire some aspect of the cosmic beauty. They were said to focus together features of the cosmos too vast and elusive for man otherwise to apprehend their form. The work of art was sometimes likened to a compendious mathematical formula expressive of some immense and apparently chaotic field of facts. But in the case of art, it was said, the unity which the artistic object elicited was one in which factors of vital nature and of mind itself were essential members.

The race thus deemed itself to be engaged upon a great enterprise both of discovery and creation in which each individual was both an originator of some unique contribution, and an appraiser of all.

Now, as the years advanced in millions and in decades of millions, it began to be noticed that the movement of world-culture was in a manner spiral. There would be an age during which the interest of the race was directed almost wholly upon certain tracts or aspects of existence; and then, after perhaps a hundred thousand years, these would seem to have been fully cultivated, and would be left fallow. During the next epoch attention would be in the main directed to other spheres, and then afterwards to yet others, and again others. But at length a return would be made to the fields that had been deserted, and it would be discovered that they could now miraculously bear a millionfold the former crop. Thus, in both science and art man kept recurring again and again to the ancient themes, to work over them once more in meticulous detail and strike from them new truth and new beauty, such as, in the earlier epoch, he could never have conceived. Thus it was that, though science gathered to itself unfalteringly an ever wider and more detailed view of existence, it periodically discovered some revolutionary general principle in terms of which its whole content had to be given a new significance. And in art there would appear in one age works superficially almost identical with works of another age, yet to the discerning eye incomparably more significant. Similarly, in respect of human personality itself, those men and women who lived at the close of the aeon of the Fifth Men could often discover in the remote beginning of their own race beings curiously like themselves, yet, as it were, expressed in fewer dimensions than their own many-dimensional natures. As a map is like the mountainous land, or the picture like the landscape, or indeed as the point and the circle are like the sphere, so, and only so, the earlier Fifth Men resembled the flower of the species.

Such statements would be in a manner true of any period of steady cultural progress. But in the present instance they have a peculiar significance which I must now somehow contrive to suggest.