Pleasures of Ignorance

<h3 id="id00178" style="margin-top: 3em">THE MOST CURIOUS ANIMAL</h3> <p id="id00179" style="margin-top: 2em">Curiosity is the first of the sins. On the day on which Eve gave way to her curiosity, man broke off his communion with the angels and allied himself with the beasts. To-day we usually applaud curiosity; we think of it as the alternative to stagnation. The tradition of mankind, however, is against us. The fables never pretend that curiosity is anything but an evil. Literature is full of tales of forbidden rooms that cannot be peeped into without disaster. Fatima in <i>Bluebeard</i> escapes punishment, but her escape is narrow enough to leave her a warning to the nursery. A version of the Pandora legend imputes the state of mankind to the curiosity of one disastrous fool who raised the lid of the sacred box, with the result that the blessings intended for our race escaped and flew away. We have cursed the inquisitive person through the centuries. We have instinctively hated him to the point of persecution. The curious among mankind have gone about their business at peril of their lives. It is probable that Athens was a city as much given to curiosity as any city has ever been, and yet the Athenians put Socrates to death on account of his curiosity. He was accused of speculating about the heavens above and inquiring into the earth beneath as well as of corrupting the youth and making the worse appear the better reason. History may be read as the story of the magnificent rearguard action fought during several thousand years by dogma against curiosity. Dogma is always in the majority and is therefore detestable, but it is also always beaten and is therefore admirable. It rallies its forces afresh on some new field in every generation. It fights with its back to the sunrise under a banner of darkness, but even when we abominate it most we cannot but marvel at its endurance. The odd thing is that man clings to dogma from a sense of safety. He can hardly help feeling that he was never so safe as he is in the present in possession of this little patch his fathers have bequeathed to him. He felt quite safe without printed books, without chloroform, without flying machines. He mocked at Icarus as the last word in human folly. We say nowadays "as safe as the Bank of England," but he felt safer without the Bank of England. We are told that when the Bank was founded in 1694 its institution was warmly opposed by all the dogmatic believers in things as they were. But it is against curiosity about knowledge that men have fought most stubbornly. Galileo was forbidden to be curious about the moon. One of the most difficult things to establish is our right to be curious about facts. The dogmatists offer to provide us with all the facts a reasonable man can desire. If we persist in believing that there is a world of facts yet undiscovered and that it is our duty to set out in quest of it, in the eyes of the dogmatists we are scorned as heretics and charlatans. Even at the present day, when the orthodoxies sit on shaky thrones, dogma still opposes itself to curiosity at many points. A great deal of the popular dislike of psychical research is due to hatred of curiosity in a new direction. People who admit the existence of a world of the dead commonly feel that none the less it ought to be taboo to the too-curious intellect of man. They feel there is something uncanny about spirits that makes it unsafe to approach them with an inquisitive mind. I am not concerned either to attack or defend Spiritualism. I merely suggest that a rational attack on Spiritualism must be based on the insufficiency of the evidence put forward in its behalf, not on the ground that the curiosity which goes in search of such evidence is in itself wicked.</p> <p id="id00180">It is odd to see how men who take sides with dogma give themselves the airs of men who live for duty, while they regard the more curious among their fellows as licentious, trifling, irreverent and self-indulgent. The truth is, there is no greater luxury than dogma. It puts an eminence under the most stupid. At the same time I am not going to deny the pleasures of curiosity. We have only to see a cat looking up the chimney or examining the nooks of a box-room or looking over the edge of a trunk to see what is inside in order to realise that this is a vice, if it is a vice, which we inherit from the animals. We find a comparable curiosity in children and other simple creatures. Servants will rummage through drawer after drawer of old, dull letters out of idle curiosity. There are men who declare that no woman could be trusted not to read a letter. We persuade ourselves that man is a higher animal, above curiosity and a slave to his sense of honour. But man, too, likes to spy upon his neighbours when he is not indifferent to them. No scrupulous person of either sex would read another person's letter surreptitiously. But that is not to say that we do not want to know what is in the letter. We can hardly see a parcel lying unopened in a hall without speculating on what it contains. We should always feel happier if the owner of the parcel indulged us to the point of opening it in our presence. I know a man whose curiosity extends so far as to set him uncorking any medicine-bottles he sees in a friend's house, sniffing at them, and even sipping them to see what they taste like. "Oh, I have had that one," he says, as he lingers over the bitter flavour of strychnine. "Let me see," he reflects, as he sips another bottle, "there's nux vomica in that." Half the interesting books of the world were written by men who had just this sipping kind of curiosity. Curiosity was the chief pleasure of Montaigne and of Boswell. We cannot read an early book of science without finding signs of the pleasure of curiosity in its pages. Theophrastus, we may be sure, was a happy man when he wrote:</p> <p id="id00181" style="margin-left: 6%; margin-right: 6%"> "However, there is one question which applies to all perfumes, namely, why it is that they appear to be sweetest when they come from the wrist; so that perfumers apply the scent to this part."</p> <p id="id00182">To be curious about such matters would keep many a man entertained for an evening. Some people are so much in love with their curiosity that they object even to having it satisfied too quickly with an obvious explanation. We have an instance of this in a pleasant anecdote about Democritus, which Montaigne borrowed from Plutarch. Montaigne, who substitutes figs for cucumbers in the story, relates:</p> <p id="id00183" style="margin-left: 6%; margin-right: 6%"> "Democritus, having eaten figs at his table that tasted of honey, fell presently to consider within himself whence they should derive this unusual sweetness; and to be satisfied in it, was about to rise from the table to see the place whence the figs had been gathered; which his maid observing, and having understood the cause, she smilingly told him that he need not trouble himself about that, for she had put them into a vessel in which there had been honey. He was vexed that she had thus deprived him of the occasion of this inquisition and robbed his curiosity of matter to work upon. 'Go thy way,' said he, 'thou hast done me wrong; but for all that I will seek out the cause, as if it were natural'; and would willingly have found out some true reason for a false and imaginary effect."</p> <p id="id00184">The novel-reader who becomes furious with someone for letting him into the secret of the end of the story is of the same mind as Democritus. "Go thy way," he says in effect, "thou hast done me wrong." The child protests in the same way to a too-informative elder: "You weren't to tell me!" He would like to wander in the garden paths of curiosity. He has no wish to be led off hurriedly into the schoolroom of knowledge. He instinctively loves to guess. He loves at least to guess at one moment and to be told the next.</p> <p id="id00185">The greater part of human curiosity has as little to be said for it—or against it—as a child's whim. It is an affair of the senses, and an extraordinarily innocent one. It is a vanity of the eye or ear. It is another form of the hatred of being left out. So many human beings do not like to miss things. We saw during Saturday's aeroplane raid how far men and women will go rather than miss things. Thousands of Londoners stood in the streets and at their windows and gazed at what seemed to be the approach of one of the plagues of Egypt. No plague of locusts ever came out of the sky with a greater air of the will to destruction. It was as though the eastern sky were hung with these monstrous insects, leisurely hovering over a people they meant to destroy. They had the cupidity of hawks at one moment. At another they had the innocence of a school of little fishes. Shell-smoke opened out among them like a sponge thrown into the water. It swelled into larger clouds monstrous in shape as the things doctors preserve in bottles. But the plague did not rest. One saw a little black aeroplane hurry across them, a mere water beetle of a thing, and one wondered if a collision would send one of them to earth with broken wings. But one did not really know whether this was the manoeuvre of an enemy or the daring of a friend. There was never a more astonishing spectacle. A desperate battle in the air would have been less of a surprise. But that there should have been nobody to interfere with them! … Yes, it was certainly a curious sight, and London was justified in putting its head out of its house, like a tortoise under its shell, till the bombs began to fall. Still, the more often they come the less curious we shall be about them. A few years ago we gladly paid five shillings for the pleasure of seeing an aeroplane float round a big field. There is a limit, however, to our curiosity even about German aeroplanes. Speaking for myself, I may say my curiosity is satisfied. I do not care if they never come again.</p> <h2 id="id00186" style="margin-top: 4em">XVI</h2> <div style="break-after:column;"></div><br />