"The coral islands are called 'atolls.' They are nearly always circular, with a depression in the centre. They are originally made ring-shaped, but the action of the ocean serves to throw fragments of rock into the inner depression, which thus fills up; firm land appears; the rock crumbles into soil; the winds and birds and currents bring seeds here, and soon the new island is covered with verdure. These little creatures have played a part in the past quite as important as in the present. All Germany rests upon a bank of coral; and they seem to have been most active during the Oolitic Period."
"How do the creatures act?" asked Featherstone.
"Nobody knows," replied the doctor.
A silence now followed, which was at last broken by Oxenden.
"After all," said he, "these monsters and marvels of nature form the least interesting feature in the land of the Kosekin. To me the people themselves are the chief subject of interest. Where did they get that strange, all-pervading love of death, which is as strong in them as love of life is in us?"
"Why, they got it from the imagination of the writer of the manuscript," interrupted Melick.
"Yes, it's easy to answer it from your point of view; yet from my point of view it is more difficult. I sometimes think that it may be the strong spirituality of the Semitic race, carried out under exceptionally favorable circumstances to the ultimate results; for the Semitic race more than all others thought little of this life, and turned their affections to the life that lives beyond this. The Kosekin may thus have had a spiritual development of their own, which ended in this.
"Yet there may be another reason for it, and I sometimes think that the Kosekin may be nearer to the truth than we are. We have by nature a strong love of life—it is our dominant feeling—but yet there is in the minds of all men a deep underlying conviction of the vanity of life, and the worthlessness. In all ages and among all races the best, the purest, and the wisest have taught this truth—that human life is not a blessing; that the evil predominates over the good; and that our best hope is to gain a spirit of acquiescence with its inevitable ills. All philosophy and all religions teach us this one solemn truth, that in this life the evil surpasses the good. It has always been so. Suffering has been the lot of all living things, from the giant of the primeval swamps down to the smallest zoophyte. It is far more so with man. Some favored classes in every age may furnish forth a few individuals who may perhaps lead lives of self-indulgence and luxury; but to the mass of mankind life has ever been, and must ever be, a prolonged scene of labor intermingled with suffering. The great Indian religions, whether Brahmanic or Buddhistic, teach as their cardinal doctrine that life is an evil. Buddhism is more pronounced in this, for it teaches more emphatically than even the Kosekin that the chief end of man is to get rid of the curse of life and gain the bliss of Nirvana, or annihilation. True, it does not take so practical a form as among the Kosekin, yet it is believed by one-third of the human race as the foundation of the religion in which they live and die. We need not go to the Kosekin, however, for such maxims as these. The intelligent Hindoos, the Chinese, the Japanese, with many other nations, all cling firmly to this belief. Sakyamoum Gautama Buddha, the son and heir of a mighty monarch, penetrated with the conviction of the misery of life, left his throne, embraced a life of voluntary poverty, want, and misery, so that he might find his way to a better state—the end before him being this, that he might ultimately escape from the curse of existence. He lived till old age, gained innumerable followers, and left to them as a solemn legacy the maxim that not to exist is better than to exist; that death is better than life. Since his day millions of his followers have upheld his principles and lived his life. Even among the joyous Greeks we find this feeling at times bursting forth it comes when we least expect it, and not even a Kosekin poet could express this view more forcibly than Sophocles in the OEdipus at Colonus:
"'Not to be born surpasses every lot;
And the next best lot by far, when one is born
Is to go back whence he came as soon as possible;
For while youth is present bringing vain follies,
What woes does it not have, what ills does it not bear—
Murders, factions, strife, war, envy,
But the extreme of misery is attained by loathsome old age—
Old age, strengthless, unsociable, friendless,
Where all evils upon evils dwell together.'"
"I'll give you the words of a later poet," said Melick, "who takes a different view of the case. I think I'll sing them, with your permission."