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In Buncle himself there is a sort of extra-natural, "four-dimension" nature and proportion which assert the novelist's power memorably: if a John Buncle could exist, he would very probably be like Amory's John Buncle. If there is an almost preposterous cheerfulness about Buncle, the necessary alternative can be amply supplied by the next book to which we come.
He was a stranger to Lebanon, and there was little chance of his recognizing Ingolby in the semi- darkness. As they neared the river, Ingolby became deeply agitated. He moved with his hands outstretched. Had it not been for his dog he would probably have walked into the Sagalac; for though he seemed to have an instinct that was extra-natural, he swayed and staggered in the delirium driving him on.
His faculties evidently grew more feeble, as he concentrated them on a single thought. By a sad association of ideas, he referred everything to his monomania, and a human existence seemed to have departed from him, to give place to the extra-natural existence of the intermediate powers. Moreover, certain malicious rivals revived the sinister rumours which had spread concerning his labours.
And so soon as another explanation, such as that of natural selection, was placed before the world, the origin of adaptations as a product of an extra-natural designing intelligence became to most educated minds simply impossible.
The points in his historical criticism of the past are, first, his rejection of all extra-natural interference, and, secondly, the attributing to these ancient heroes the motives and modes of thought of his own day. The present was to him the key to the explanation of the past, as it was to the prediction of the future.
Now at the outset we must note that, while the conceptions of law and order have been universally received as the governing principles of the phenomena of nature in the sphere of physical science, yet their intrusion into the domain of history and the life of man has always been met with a strong opposition, on the ground of the incalculable nature of two great forces acting on human action, a certain causeless spontaneity which men call free will, and the extra-natural interference which they attribute as a constant attribute to God.
Though we are quite clear about the constancy of the order of Nature, at the present time, and in the present state of things, it by no means necessarily follows that we are justified in expanding this generalisation into the infinite past, and in denying, absolutely, that there may have been a time when Nature did not follow a fixed order, when the relations of cause and effect were not definite, and when extra-natural agencies interfered with the general course of Nature.
The difficulty shows itself in discussions of the proper sphere of government. Upon that vast and most puzzling topic I will only permit myself one remark. In former times the great aim of reformers was the limitation of the powers of government. They came to regard it as a kind of bogy or extra-natural force, which acted to oppress the poor in order to maintain certain personal privileges. Some, like Godwin of the "Political Justice," held that the millennium implied the abolition of government and the institution of anarchy. The early utilitarians held that government might be reformed by placing power in the hands of the subjects, who would use it only for their own interests, but still retained the prejudices engendered in their long struggle against authority, and held that its functions should still be gradually restricted on pain of developing a worse tyranny than the old. The government has been handed over to the people as they desired, but with the natural result that the new authorities not only use it to support their interests, but retain the conviction of its extra-natural, or perhaps supernatural, efficacy. It is regarded as an omnipotent body which can not only say (as it can) that whatever it pleases shall be legal, but that whatever is made a law in the juridical sense shall at once become a law of nature. Even their individualist opponents, who profess to follow Mr. Herbert Spencer, seem often to regard the power of government, not as one result of evolution, but as something external which can constrain and limit evolution. It corresponds to a kind of outside pressure which interferes arbitrarily with the so-called natural course of development, and should therefore be abolished. To me, on the contrary, it seems that government is simply one of the social organs, with powers strictly limited by its relation to others and by the nature of the sentiment upon which it rests. There are obvious reasons, in the centralisation of vast industrial interests, the "integration," as Mr. Spencer calls it, which is the correlative of differentiation, in the growing solidarity of different classes and countries, in the consequent growth of natural monopolies, which give a solid reason for believing that the functions of the central government may require expansion. To decide by any
But to any one reflecting on the matter it should soon emerge that a spirit, kindred in some way, but informed with literature and anxious "to be different," starting too with Dickens's example before him, might, and probably would, half follow, half revolt into another vein of not anti- but extra-natural fantasy, such as that which the author of The Ordeal of Richard Feverel actually worked.
Fear combines with ignorance to resist any conception that will wrest power from the hands of these extra-natural agents, "Nature's haughty lords," rule all, and their dynasty is the hardest of all to overthrow. In spite, however, of all opposition the mechanical theory of things develops, and in developing establishes a clear division between the two conceptions of nature.
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