For nearly a quarter of a million years the Second Men passed through successive phases of prosperity and decline. Their advance to developed culture was not nearly so steady and triumphal as might have been expected from a race of such brilliance. As with individuals, so with species, accidents are all too likely to defeat even the most cautious expectations. For instance, the Second Men were for a long time seriously hampered by a ‘glacial epoch’ which at its height imposed Arctic conditions even as far south as India. Little by little the encroaching ice crowded their tribes into the extremity of that peninsula, and reduced their culture to the level of the Esquimaux. In time, of course, they recovered, but only to suffer other scourges, of which the most devastating were epidemics of bacteria. The more recently developed and highly organized tissues of this species were peculiarly susceptible to disease, and not once but many times a promising barbarian culture or ‘medieval’ civilization was wiped out by plagues.

But of all the natural disasters which befell the Second Men, the worst was due to a spontaneous change in their own physical constitution. Just as the fangs of the ancient sabre-toothed tiger had finally grown so large that the beast could not eat, so the brain of the second human species threatened to outgrow the rest of its body. In a cranium that was originally roomy enough, this rare product of nature was now increasingly cramped; while a circulatory system, that was formerly quite adequate, was becoming more and more liable to fail in pumping blood through so cramped a structure. These two causes at last began to take serious effect. Congenital imbecility became increasingly common, along with all manner of acquired mental diseases. For some thousands of years the race remained in a most precarious condition, now almost dying out, now rapidly attaining an extravagant kind of culture in some region where physical nature happened to be peculiarly favourable. One of these precarious flashes of spirit occurred in the Yang-tze valley as a sudden and brief effulgence of city states peopled by neurotics, geniuses and imbeciles. The lasting upshot of this civilization was a brilliant literature of despair, dominated by a sense of the difference between the actual and the potential in man and the universe. Later, when the race had attained its noontide glory, it was wont to brood upon this tragic voice from the past in order to remind itself of the underlying horror of existence.

Meanwhile, brains became more and more overgrown, and the race more and more disorganized. There is no doubt that it would have gone the way of the sabre-toothed tiger, simply through the fatal direction of its own physiological evolution, had not a more stable variety of this second human species at last appeared. It was in North America, into which, by way of Africa, the Second Men had long ago spread, that the roomier-skulled and stronger-hearted type first occurred. By great good fortune this new variety proved to be a dominant Mendelian character. And as it interbred freely with the older variety, a superbly healthy race soon peopled America. The species was saved.

But another hundred thousand years were to pass before the Second Men could reach their zenith. I must not dwell on this movement of the human symphony, though it is one of great richness. Inevitably many themes are now repeated from the career of the earlier species, but with special features, and transposed, so to speak, from the minor to the major key. Once more primitive cultures succeed one another, or pass into civilization, barbarian or ‘medieval’; and in turn these fall or are transformed. Twice, indeed, the planet became the home of a single world-wide community which endured for many thousands of years, until misfortune wrecked it. The collapse is not altogether surprising, for unlike the earlier species, the Second Men had no coal and oil. In both these early world societies of the Second Men there was a complete lack of mechanical power. Consequently, though world-wide and intricate, they were in a manner ‘medieval’. In every continent intensive and highly skilled agriculture crept from the valleys up the mountain sides and over the irrigated deserts. In the rambling garden-cities each citizen took his share of drudgery, practised also some fine handicraft, and yet had leisure for gaiety and contemplation. Intercourse within and between the five great continental communities had to be maintained by coaches, caravans, and sailing ships. Sail, indeed, now came back into its own, and far surpassed its previous achievements. On every sea, fleets of great populous red-sailed clippers, wooden, with carved poops and prows, but with the sleek flanks of the dolphin, carried the produce of every land, and the many travellers who delighted to spend a sabbatical year among foreigners.

So much, in the fullness of time, could be achieved, even without mechanical power, by a species gifted with high intelligence and immune from anti-social self-regard. But inevitably there came an end. A virus, whose subtle derangement of the glandular system was never suspected by a race still innocent of physiology, propagated throughout the world a mysterious fatigue. Century by century, agriculture withdrew from the hills and deserts, craftsmanship deteriorated, thought became stereotyped. And the vast lethargy produced a vast despond. At length the nations lost touch with one another, forgot one another, forgot their culture, crumbled into savage tribes. Once more Earth slept.

Many thousand years later, long after the disease was spent, several great peoples developed in isolation. When at last they made contact, they were so alien that in each there had to occur a difficult cultural revolution, not unaccompanied by bloodshed, before the world could once more feel as one. But this second world-order endured only a few centuries, for profound subconscious differences now made it impossible for the races to keep whole-heartedly loyal to each other. Religion finally severed the unity which all willed but none could trust. An heroic nation of monotheists sought to impose its faith on a vaguely pantheist world. For the first and last time the Second Men stumbled into a world-wide civil war; and just because the war was religious it developed a brutality hitherto unknown. With crude artillery, but with fanaticism, the two groups of citizen armies harried one another. The fields were laid waste, the cities burned, the rivers, and finally the winds, were poisoned. Long after that pitch of horror had been passed, at which an inferior species would have lost heart, these heroic madmen continued to organize destruction. And when at last the inevitable breakdown came, it was the more complete. In a sensitive species the devastating enlightenment which at last began to invade every mind, the overwhelming sense of treason against the human spirit, the tragic comicality of the whole struggle, sapped all energy. Not for thousands of years did the Second Men achieve once more a world-community. But they had learnt their lesson.

The third and most enduring civilization of the Second Men repeated the glorified medievalism of the first, and passed beyond it into a phase of brilliant natural science. Chemical fertilizers increased the crops, and therefore the world-population. Wind- and water-power was converted into electricity to supplement human and animal labour. At length, after many failures, it became possible to use volcanic and subterranean energy to drive dynamos. In a few years the whole physical character of civilization was transformed. Yet in this headlong passage into industrialism the Second Men escaped the errors of ancient Europe, America, and Patagonia. This was due partly to their greater gift of sympathy, which, save during the one great aberration of the religious war, made them all in a very vivid manner members one of another. But partly also it was due to their combination of a practical commonsense that was more than British, with a more than Russian immunity from the glamour of wealth, and a passion for the life of the mind that even Greece had never known. Mining and manufacture, even with plentiful electric power, were occupations scarcely less arduous than of old; but since each individual was implicated by vivid sympathy in the lives of all persons within his ken, there was little or no obsession with private economic power. The will to avoid industrial evils was effective, because sincere.

At its height, the culture of the Second Men was dominated by respect for the individual human personality. Yet contemporary individuals were regarded both as end and as means, as a stage towards far ampler individuals in the remote future. For, although they themselves were more long-lived than their predecessors, the Second Men were oppressed by the brevity of human life, and the pettiness of the individual’s achievement in comparison with the infinity round about him which awaited apprehension and admiration. Therefore they were determined to produce a race endowed with much greater natural longevity. Again, though they participated in one another far more than their predecessors, they themselves were dogged by despair at the distortion and error which spoiled every mind’s apprehension of others. Like their predecessors, they had passed through all the more naïve phases of self-consciousness and other-consciousness, and through idealizations of various modes of personality. They had admired the barbarian hero, the romantical, the sensitive-subtle, the bluff and hearty, the decadent, the bland, the severe. And they had concluded that each person, while being himself an expression of some one mode of personality, should seek to be also sensitive to every other mode. They even conceived that the ideal community should be knit into one mind by each unique individual’s direct telepathic apprehension of the experience of all his fellows. And the fact that this ideal seemed utterly unattainable wove through their whole culture a thread of darkness, a yearning for spiritual union, a horror of loneliness, which never seriously troubled their far more insulated predecessors.

This craving for union influenced the sexual life of the species. In the first place, so closely was the mental related to the physiological in their composition, that when there was no true union of minds, the sexual act failed to give conception. Casual sexual relations thus came to be regarded very differently from those which expressed a deeper intimacy. They were treated as a delightful embroidery on life, affording opportunity of much elegance, light-hearted tenderness, banter, and of course physical inebriation; but they were deemed to signify nothing more than the delight of friend in friend. Where there was a marriage of minds, but then only during the actual passion of communion, sexual intercourse almost always resulted in conception. Under these circumstances, intimate persons had often to practise contraception, but acquaintances never. And one of the most beneficial inventions of the psychologists was a technique of auto-suggestion, which, at will, either facilitated conception, or prevented it, surely, harmlessly, and without inaesthetic accompaniments.

The sexual morality of the Second Men passed through all the phases known to the First Men; but by the time that they had established a single world-culture it had a form not known before. Not only were both men and women encouraged to have as much casual sexual intercourse as they needed for their enrichment, but also, on the higher plane of spiritual union, strict monogamy was deprecated. For in sexual union of this higher kind they saw a symbol of that communion of minds which they longed to make universal. Thus the most precious gift that a lover could bring to the beloved was not virginity but sexual experience. The union, it was felt, was the more pregnant the more each party could contribute from previous sexual and spiritual intimacy with others. Yet, though as a principle monogamy was not applauded, the higher kind of union would in practice sometimes result in a life-long partnership. But since the average life was so much longer than among the First Men, such fortuitously perennial unions were often deliberately interrupted for a while, by a change of partners, and then restored with their vitality renewed. Sometimes, on the other hand, a group of persons of both sexes would maintain a composite and permanent marriage together. Sometimes such a group would exchange a member, or members, with another group, or disperse itself completely among other groups, to come together again years afterwards with enriched experience. In one form or another, this ‘marriage of groups’ was much prized, as an extension of the vivid sexual participation into an ampler sphere. Among the First Men the brevity of life made these novel forms of union impossible; for obviously no sexual, and no spiritual, relation can be developed with any richness in less than thirty years of close intimacy. It would be interesting to examine the social institutions of the Second Men at their zenith; but we have not time to spare for this subject, nor even for the brilliant intellectual achievements in which the species so far outstripped its predecessor. Obviously any account of the natural science and the philosophy of the Second Men would be unintelligible to readers of this book. Suffice it that they avoided the errors which had led the First Men into false abstraction, and into metaphysical theories which were at once sophisticated and naïve.

Not until after they had passed beyond the best work of the First Men in science and philosophy did the Second Men discover the remains of the great stone library in Siberia. A party of engineers happened upon it while they were preparing to sink a shaft for subterranean energy. The tablets were broken, disordered, weathered. Little by little, however, they were reconstructed and interpreted, with the aid of the pictorial dictionary. The finds were of extreme interest to the Second Men, but not in the manner which the Siberian party had intended, not as a store of scientific and philosophic truth, but as a vivid historical document. The view of the universe which the tablets recorded was both too naïve and too artificial; but the insight which they afforded into the mind of the earlier species was invaluable. So little of the old world had survived the volcanic epoch that the Second Men had failed hitherto to get a clear picture of their predecessors.

One item alone in this archaeological treasure had more than historical interest. The biologist leader of the little party in Siberia had recorded much of the sacred text of the Life of the Divine Boy. At the end of the record came the prophet’s last words, which had so baffled Patagonia. This theme was full of meaning for the Second Men, as indeed it would have been even for the First Men in their prime. But whereas for the First Men the dispassionate ecstasy which the Boy had preached was rather an ideal than a fact of experience, the Second Men recognized in the prophet’s words an intuition familiar to themselves. Long ago the tortured geniuses of the Yang-tze cities had expressed this same intuition. Subsequently also it had often been experienced by the more healthy generations, but always with a certain shame. For it had become associated with morbid mentality. But now with growing conviction that it was wholesome, the Second Men had begun to grope for a wholesome expression of it. In the life and the last words of the remote apostle of youth they found an expression which was not wholly inadequate. The species was presently to be in sore need of this gospel.

The world-community reached at length a certain relative perfection and equilibrium. There was a long summer of social harmony, prosperity, and cultural embellishment. Almost all that could be done by mind in the stage to which it had then reached seemed to have been done. Generations of long-lived, eager, and mutually delightful beings succeeded one another. There was a widespread feeling that the time had come for man to gather all his strength for a flight into some new sphere of mentality. The present type of human being, it was recognized, was but a rough and incoherent natural product. It was time for man to take control of himself and remake himself upon a nobler pattern. With this end in view, two great works were set afoot, research into the ideal of human nature, and research into practical means of remaking human nature. Individuals in all lands, living their private lives, delighting in each other, keeping the tissue of society alive and vigorous, were deeply moved by the thought that their world-community was at last engaged upon this heroic task.

But elsewhere in the solar system life of a very different kind was seeking, in its own strange manner, ends incomprehensible to man, yet at bottom identical with his own ends. And presently the two were to come together, not in cooperation.