Chapter III: Part 3

But this is not—save by way of an occasional parenthesis—a chronicle of Felix Kennaston’s doings in the flesh. You may find all that in Mr. Froser’s _Biography_. Flippant, inefficient and moody, Felix Kennaston was not in the flesh particularly engaging; and in writing this record it is necessary to keep his fat corporeal personality in the background as much as may be possible, lest it should cause you, as it so often induced us of Lichfield, to find the man repellent, and nothing more.

Now it befell that this spring died Bishop Arkwright—of the Cathedral of the Bleeding Heart—and many dignitaries of his faith journeyed to Lichfield to attend the funeral. Chief among these was a prelate who very long ago had lived in Lichfield, when he was merely a bishop. Kennaston was no little surprised to receive a note informing him that this eminent churchman would be pleased to see Mr. Felix Kennaston that evening at the Bishop’s House.

The prelate sat alone in a sparsely furnished, rather dark, and noticeably dusty room. He was like a lean effigy carved in time-yellowed ivory, and his voice was curiously ingratiating. Kennaston recognized with joy that this old man talked like a person in a book, in completed sentences and picked phrases, instead of employing the fragmentary verbal shorthand of ordinary Lichfieldian conversation: and Kennaston, to whom the slovenliness of fairly cultured people’s daily talk was always a mystery and an irritant, fell with promptitude into the same tone.

The prelate, it developed, had when he lived in Lichfield known Kennaston’s dead uncle—“for whom I had the highest esteem, and whose friendship I valued most dearly.” He hoped that Kennaston would pardon the foibles of old age and overlook this trespass upon Kennaston’s time. For the prelate had, he said, really a personal interest in the only surviving relative of his dead friend.

“There is a portrait of you, sir, in my library—very gorgeous, in full canonicals—just as my uncle left the room,” said Kennaston, all at sea. But the prelate had begun to talk—amiably, and in the most commonplace fashion conceivable—of his former life in Lichfield, and of the folk who had lived there then, and to ask questions about their descendants, which Kennaston answered as he best could. The whole affair was puzzling Kennaston, for he could think of no reason why this frail ancient gentleman should have sent for a stranger, even though that stranger were the nephew of a dead friend, just that they might discuss trivialities.

So their talking veered, as it seemed, at random....

“Yes, I was often a guest at Alcluid—a very beautiful home it was in those days, famed, as I remember, for the many breeds of pigeons which your uncle amused himself by maintaining. I suppose that you also raise white pigeons, my son?”

Kennaston saw that the prelate now held a small square mirror in his left hand. “No, sir,” Kennaston answered evenly; “there were a great many about the place when it came into our possession; but we have never gone in very seriously for farming.”

“The pigeon has so many literary associations that I should have thought it would appeal to a man of letters,” the prelate continued. “I ought to have said earlier perhaps that I read _Men Who Loved Alison_ with great interest and enjoyment. It is a notable book. Yet in dealing with the sigil of Scoteia—or so at least it seemed to me—you touched upon subjects which had better be left undisturbed. There are drugs, my son, which work much good in the hands of the skilled physician, but cannot be intrusted without danger to the vulgar.”

He spoke gently; yet it appeared to Kennaston a threat was voiced.

“Sir,” Kennaston began, “I must tell you that in writing of the sigil—as I called it—I designed to employ only such general terms as romance ordinarily accords to talismans. All I wrote—I thought—was sheer invention. It is true I found by accident a bit of metal, from which I derived the idea of my so-called sigil’s appearance. That bit of metal was to me then just a bit of metal; nor have I any notion, even to-day, as to how it came to be lying in one of my own garden-paths.”

He paused. The prelate nodded. “It is always interesting to hear whence makers of creative literature draw their material,” he stated.

“Since then, sir, by the drollest of coincidences, a famous personage has spoken to me in almost the identical words you employed this evening, as to the sigil of Scoteia. The coincidence, sir, lay less in what was said than in the apparently irrelevant allusion to white pigeons which the personage too made, and the little mirror which he too held as he spoke. Can you not see, sir,” Kennaston asked gaily, “to what wild imaginings the coincidence tempts a weaver of romance? I could find it in my heart to believe it the cream of an ironic jest that you great ones of the earth have tested me with a password, mistakenly supposing that I, also, was initiate. I am tempted to imagine some secret understanding, some hidden co-operancy, by which you strengthen or, possibly, have attained your power. Confess, sir, is not the coincidence a droll one?”

He spoke lightly, but his heart was beating fast.

“It is remarkable enough,” the prelate conceded, smiling. He asked the name of the personage whom coincidence linked with him, and being told it, chuckled. “I do not think it very odd he carried a mirror,” the prelate considered. “He lives before a mirror, and behind a megaphone. I confess—_mea culpa!_—I often find my little looking-glass a convenience, in making sure all is right before I go into the pulpit. Not a few men in public life, I believe, carry such mirrors,” he said, slowly. “But you, I take it, have no taste for public life?”

“I can assure you—” Kennaston began.

“Think well, my son! Suppose, for one mad instant, that your wild imaginings were not wholly insane? suppose that you had accidentally stumbled upon enough of a certain secret to make it simpler to tell you the whole mystery? Cannot a trained romancer conceive what you might hope for then?”

Very still it was in the dark room....

Kennaston was horribly frightened. “I can assure you, sir, that even then I would prefer my peaceful lazy life and my dreams. I have not any aptitude for action.”

“Ah, well,” the prelate estimated; “it is scarcely a churchman’s part to play _advocatus mundi_. Believe me, I would not tempt you from your books. And for our dreams, I have always held heretically, we are more responsible than for our actions, since it is what we are, uninfluenced, that determines our dreams.” He seemed to meditate. “I will not tempt you, therefore, to tell me the whole truth concerning that bit of metal. I suspect, quite candidly, you are keeping something back, my son. But you exercise a privilege common to all of us.”

“At least,” said Kennaston, “we will hope my poor wits may not be shaken by any more—coincidences.”

“I am tolerably certain,” quoth the prelate, with an indulgent smile, “that there will be no more coincidences.”

Then he gave Kennaston his stately blessing; and Kennaston went back to his life of dreams.

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IV

Local Laws of Nephelococcygia

THERE was no continuity in these dreams save that Ettarre was in each of them. A dream would usually begin with some lightheaded topsyturviness, as when Kennaston found himself gazing forlornly down at his remote feet—having grown so tall that they were yards away from him and he was afraid to stand up—or lean strangers carefully and gruesomely explained the importance of the task, set him by quoting fragments of the multiplication tables, or a mad bull who happened to be the King of Spain was pursuing him through a city of blind people. But presently, as dregs settle a little by a little in a glass of water and leave it clear, his dream-world would become rational and compliant with familiar natural laws, and Ettarre would be there—desirable above all other contents of the universe, and not to be touched under penalty of ending all.

Sometimes they would be alone in places which he did not recognize, sometimes they would be living, under the Stuarts or the Valois or the Cæsars, or other dynasties long since unkingdomed, human lives whose obligations and imbroglios affected Horvendile and Ettarre to much that half-serious concern with which one follows the action of a romance or a well-acted play; for it was perfectly understood between Horvendile and Ettarre that they were involved in the affairs of a dream.

Ettarre seemed to remember nothing of the happenings Kennaston had invented in his book. And Guiron and Maugis d’Aigremont and Count Emmerick and the other people in _The Audit at Storisende_—once more to give _Men Who Loved Alison_ its original title—were names that rang familiar to her somehow, she confessed, but without her knowing why. And so, Kennaston came at last to comprehend that perhaps the Ettarre he loved was not the heroine of his book inexplicably vivified; but, rather, that in the book he had, just as inexplicably, drawn a blurred portrait of the Ettarre he loved, that ageless lovable and loving woman of whom all poets had been granted fitful broken glimpses—dimly prefiguring her advent into his life too, with pallid and feeble visionings. But of this he was not ever sure; nor did he greatly care, now that he had his dreams.

There was, be it repeated, no continuity in these dreams save that Ettarre was in each of them; that alone they had in common: but each dream conformed to certain general laws. For instance, there was never any confusion of time—that is, a dream extended over precisely the amount of time he actually slept, so that each dream-life was limited to some eight hours or thereabouts. No dream was ever iterated, nor did he ever twice find himself in the same surroundings as touched chronology; thus, he was often in Paris and Constantinople and Alexandria and Rome and London, revisiting even the exact spot, the very street-corner, which had figured in some former dream; but as terrestrial time went, the events of his first dream would either have happened years ago or else not be due to happen until a great while later.

He never dreamed of absolutely barbaric or orderless epochs, nor of happenings (so far as he could ascertain) elsewhere than in Europe and about the Mediterranean coasts; even within these confines his dreams were as a rule restricted to urban matters, rarely straying beyond city walls: his hypothesis in explanation of these facts was curious, but too fine-spun to be here repeated profitably.

For a while Kennaston thought these dreams to be bits of lives he had lived in previous incarnations; later he was inclined to discard this view. He never to his knowledge lived through precisely the same moment in two different capacities and places; but more than once he came within a few years of doing this, so that even had he died immediately after the earlier-timed dream, it would have been impossible for him to have been reborn and reach the age he had attained in that dream whose period was only a trifle later. In his dreams Kennaston’s age varied slightly, but was almost always in pleasant proximity to twenty-five. Thus, he was in Jerusalem on the day of the Crucifixion and was aged about twenty-three; yet in another dream he was at Capreæ when Tiberius died there, seven years afterward, and Kennaston was then still in the early twenties: and, again, he was in London, at Whitehall, in 1649, and at Vaux-le-Vicomte near Fontainebleau in 1661, being on each occasion twenty-three or -four. Kennaston could suggest no explanation of this.

He often regretted that he was never in any dream anybody of historical prominence, so that he could have found out what became of him after the dream ended. But though he sometimes talked with notable persons—inwardly gloating meanwhile over his knowledge of what would be the outcome of their warfaring or statecraft, and of the manner and even the hour of their deaths—he himself seemed fated, as a rule, never to be any one of importance in the world’s estimation. Indeed, as Kennaston cheerfully recognized, his was not a temperament likely to succeed, as touched material matters, in any imaginable state of society; there was not, and never had been, any workaday world in which—as he had said at Storisende—he and his like would not, in so far as temporal prizes were concerned, appear to waste at loose ends and live futilely. Then, moreover, in each dream he was woefully hampered by inability to recall preceding events in the life he was then leading, which handicap doomed him to redoubled inefficiencies. But that did not matter now, in view of his prodigal recompenses....

It was some while before the man made the quaint discovery that in these dreams he did not in any way resemble Felix Kennaston physically. They were astray in an autumn forest, resting beside a small fire which he had kindled in the shelter of a boulder, when Ettarre chanced to speak of his brown eyes, and thereby to perplex him. But there was in this dream nothing which would reflect his countenance; and it was later, in Troy Town (Laomedon ruled the city then, and Priam they saw as a lad playing at marbles in a paved courtyard, where tethered oxen watched him over curiously painted mangers) that Kennaston looked into a steel mirror, framed with intertwined ivory serpents that had emeralds for eyes, and found there a puzzled stranger.

Thus it was he discovered that in these dreams he was a tall lean youngster, with ruddy cheeks, wide-set brown eyes, and a smallish head covered with crisp tight-curling dark-red hair; nor did his appearance ever alter, to his knowledge, in any subsequent dream. What he saw was so different from the pudgy pasty man of forty-odd who, he knew, lay at this moment in Felix Kennaston’s bed, breathing heavily and clasping a bit of metal in his pudgy hand, that the stranger in the mirror laughed appreciatively.

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V

Of Divers Fleshly Riddles

A LITTLE by a little he was beginning to lose interest in that pudgy pasty man of forty-odd who was called Felix Kennaston, and to handle his affairs more slackly. Once or twice Kennaston caught his wife regarding him furtively, with a sort of anxious distrust....

Let there be no mistake here: Felix Kennaston had married a woman admirably suited to him, and he had never regretted that act. Nor with the advent of Ettarre, did he regret it: and never at any time would he have considered separating his diurnal existence from that of his thin beady-eyed capable wife, with graver seriousness than he would have accorded, say, to a rambling notion of some day being gripped in a trap and having no way to escape save by cutting off one of his feet. His affection for Kathleen was well-founded, proved, and understood; but, as it happens, this narrative does not chance to deal with that affection. And besides, what there was to tell concerning Kennaston’s fondness for his wife was duly set forth years ago.

Meanwhile, it began vaguely to be rumored among Kennaston’s associates that he drank more than was good for him; and toward “drugs” also sped the irresponsible arrows of surmise. He himself noticed, without much interest, that daily he, who had once been garrulous, was growing more chary of speech; and that his attention was apt to wander when the man’s or woman’s face before him spoke at any length. These shifting faces talked of wars and tariffs and investments and the weather and committee-meetings, and of having seen So-and-so and of So-and-so’s having said this-or-that, and it all seemed of importance to the wearers of these faces; so that he made pretense to listen, patiently. What did it matter?

It did not matter a farthing, he considered, for he had cheated life of its main oppression, which is loneliness. Now at last Felix Kennaston could unconcernedly acknowledge that human beings develop graveward in continuous solitude.

His life until this had been in the main normal, with its due share of normal intimacies with parents, kinsmen, friends, a poet’s ordinary allotment of sweethearts, and, chief of all, with his wife. No one of these people, as he reflected in a comminglement of yearning and complacency, had ever comprehended the real Felix Kennaston as he existed, in all his hampered strugglings and meannesses, his inadequacies and his divine unexercised potentialities.

And he, upon the other hand, knew nothing of these people with any certainty. Pettifoggeries were too easily practiced in speech or gesture, emotions were too often feigned or overcolored in expression, and unpopular thoughts were too instinctively dissembled, as he forlornly knew by his own conduct of daily life, for him to put very zealous faith in any information gained through his slender fallible five senses; and it was the cream of the jest that through these five senses lay his only means of getting any information whatever.

All that happened to him, he considered, happened inside his skull. Nothing which happened in the big universe affected him in the least except as it roused certain forces lodged in his skull. His life consisted of one chemical change after another, haphazardly provoked in some three pounds of fibrous matter tucked inside his skull. And so, people’s heads took on a new interest; how was one to guess what was going on in those queer round boxes, inset with eyes, as people so glibly called certain restive and glinting things that moved in partial independence of their setting, and seemed to have an individual vitality—those queer round boxes whence vegetation sprouted as from the soil of a planet?

Perhaps—he mused—perhaps in reality all heads were like isolated planets, with impassable space between each and its nearest neighbor. You read in the newspapers every once in a while that, because of one or another inexplicable phenomenon, Mars was supposed to be attempting to communicate with the earth; and perhaps it was in just such blurred and unsatisfactory fashion that what happened in one human head was signaled to another, on those rare occasions when the signal was despatched in entire good faith. Yes, a perpetual isolation, for all the fretful and vain strivings of humanity against such loneliness, was probably a perdurable law in all other men’s lives, precisely as it had been in his own life until the coming of Ettarre.

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VI

In Pursuit of a Whisper

NIGHTLY he went adventuring with Ettarre: and they saw the cities and manners of many men, to an extent undreamed-of by Ithaca’s mundivigant king; and among them even those three persons who had most potently influenced human life.

For once, in an elongated room with buff-colored walls—having scarlet hangings over its windows, and seeming larger than it was in reality, because of its many mirrors—they foregathered with Napoleon, on the evening of his coronation: the emperor of half-Europe was fretting over an awkward hitch in the day’s ceremony, caused by his sisters’ attempt to avoid carrying the Empress Josephine’s train; and he was grumbling because the old French families continued to ignore him, as a parvenu. In a neglected orchard, sunsteeped and made drowsy by the murmur of bees, they talked with Shakespeare; the playwright, his nerves the worse for the preceding night’s potations, was peevishly complaining of the meager success of his later comedies, worrying over Lord Pembroke’s neglect of him, and trying to concoct a masque in the style of fat Ben Jonson, since that was evidently what the theater-patronizing public wanted. And they were with Pontius Pilate in Jerusalem, on the evening of a day when the sky had been black and the earth had trembled; and Pilate, benevolent and replete with supper, was explaining the latest theories concerning eclipses and earthquakes to his little boy, and chuckling with fond pride in the youngster’s intelligent questions.

These three were a few among the prominent worthies of remoter days whom Kennaston was enabled to view as they appeared in the flesh; but, as a rule, chance thrust him into the company of mediocre people living ordinary lives amid surroundings which seemed outlandish to him, but to them a matter of course. And everywhere, in every age, it seemed to him, men stumbled amiable and shatter-pated through a jungle of miracles, blind to its wonderfulness, and intent to gain a little money, food and sleep, a trinket or two, some rare snatched fleeting moments of rantipole laughter, and at the last a decent bed to die in. He, and he only, it seemed to Felix Kennaston, could see the jungle and all its awe-inspiring beauty, wherethrough men scurried like feeble-minded ants.

He often wondered whether any other man had been so licensed as himself; and prowling, as he presently did, in odd byways of printed matter—for he found the library of his predecessor at Alcluid a mine rich-veined with strangeness—Kennaston lighted on much that appeared to him significant. Even such apparently unrelated matters as the doctrine of metempsychosis, all the grotesque literature of witches, sorcerers and familiar spirits, and of muses who actually prompted artistic composition with audible voices, were beginning to fall into cloudily-discerned interlocking. Kennaston read much nowadays in his dead uncle’s books; and he often wished that, even at the expense of Felix Kennaston’s being reduced again to poverty, it were possible to revivify the man who had amassed and read these books. Kennaston wanted to talk with him.

Meanwhile, Kennaston read of Endymion and Numa, of Iason and Anchises, of Tannhäuser, and Foulques Plantagenet, and Raymondin de la Forêt, and Olger Danske, and other mortal men to whom old legend-weavers, as if wistfully, accredited the love of immortal mistresses—and of less fortunate nympholepts, frail babbling planet-stricken folk, who had spied by accident upon an inhuman loveliness, and so, must pine away consumed by foiled desire of a beauty which the homes and cities and the tilled places of men did not afford, and life did not bring forth sufficingly. He read Talmudic tales of Sulieman-ben-Daoud—even in name transfigured out of any resemblance to an amasser of reliable axioms—that proud luxurious despot “who went daily to the comeliest of the spirits for wisdom”; and of Arthur and the Lady Nimuë; and of Thomas of Ercildoune, whom the Queen of Faëry drew from the merchants’ market-place with ambiguous kindnesses; and of John Faustus, who “through fantasies and deep cogitations” was enabled to woo successfully a woman that died long before his birth, and so won to his love, as the book recorded, “this stately pearl of Greece, fair Helena, the wife to King Menelaus.”

And, as has been said, the old idea of muses who actually prompted artistic composition, with audible voices, took on another aspect. He came to suspect that other creative writers had shared such a divided life as his was now, for of this he seemed to find traces here and there. Coleridge offered at once an arresting parallel. Yes, Kennaston reflected; and Coleridge had no doubt spoken out in the first glow of wonder, astounded into a sort of treason, when he revealed how he wrote _Kubla Khan_; so that thus perhaps Coleridge had told far more concerning the origin of this particular poem than he ever did as to his later compositions. Then, also, I have a volume of Herrick from Kennaston’s library with curious comments penciled therein, relative to _Lovers How They Come and Part_ and _His Mistress Calling Him to Elysium_; a copy of Marlowe’s _Tragical History of Doctor Faustus_ is similarly annotated; and on a fly-leaf in Forster’s _Life of Charles Dickens_, apropos of passages in the first chapter of the ninth book, Kennaston has inscribed strange speculations very ill suited to general reading. All that Kennaston cared to print, however, concerning the hypothesis he eventually evolved, you will find in _The Tinctured Veil_, where he has nicely refrained from too-explicit writing, and—of course—does not anywhere pointblank refer to his personal experiences.

Then Kennaston ran afoul of the Rosicrucians, and their quaint dogmas, which appeared so preposterous at first, took on vital meanings presently; and here too he seemed to surprise the cautious whispering of men who neither cared nor dared to speak with candor of all they knew. It seemed to him he understood that whispering which was everywhere apparent in human history; for he too was initiate.

He wondered very often about his uncle....

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VII

Of Truisms: Treated Reasonably

HE seemed, indeed, to find food for wonder everywhere. It was as if he had awakened from a dragging nightmare of life made up of unimportant tasks and tedious useless little habits, to see life as it really was, and to rejoice in its exquisite wonderfulness.

How poignantly strange it was that life could afford him nothing save consciousness of the moment immediately at hand! Memory and anticipation, whatever else they might do—and they had important uses, of course, in rousing emotion—yet did not deal directly with reality. What you regretted, or were proud of, having done yesterday was no more real now than the deeds of Cæsar Borgia or St. Paul; and what you looked forward to within the half-hour was as non-existent as the senility of your unborn great-grandchildren. Never was man brought into contact with reality save through the evanescent emotions and sensations of that single moment, that infinitesimal fraction of a second, which was passing now. This commonplace, so simple and so old, bewildered Kennaston when he came unreservedly to recognize its truth....

To live was to be through his senses conscious, one by one, of a restricted number of these fractions of a second. Success in life, then, had nothing to do with bank-accounts or public office, or any step toward increasing the length of one’s obituary notices, but meant to be engrossed utterly by as many as possible of these instants. And complete success required a finding, in these absorbing instants, of employment for every faculty he possessed. It was for this that Kennaston had always vaguely longed; and to this, if only in dreams, he now attained.

If only in dreams he debated: why, and was he not conscious, now, in his dreams, of every moment as it fled? And corporal life in banks and ballrooms and legislative halls and palaces, nowhere had anything more than that to offer mortal men.

It is not necessary to defend his course of reasoning; to the contrary, its fallacy is no less apparent than its conduciveness to unbusinesslike conclusions. But it is highly necessary to tell you that, according to Felix Kennaston’s account, now, turn by turn, he was in Horvendile’s person rapt by nearly every passion, every emotion, the human race has ever known. True, throughout these dramas into which chance plunged him, in that he knew always he was dreaming, he was at once performer and spectator; but he played with the born actor’s zest—feeling his part, as people say—and permitting the passion he portrayed to possess him almost completely.

Almost completely, be it repeated; for there was invariably a sufficient sense of knowing he was only dreaming to prevent entire abandonment to the raw emotion. Kennaston preferred it thus. He preferred in this more comely way to play with human passions, rather than, as seemed the vulgar use, to consent to become their battered play-thing.

It pleased him, too, to be able to have done with such sensations and emotions as did not interest him; for he had merely to touch Ettarre, and the dream ended. In this fashion he would very often terminate an existence which was becoming distasteful—resorting debonairly to this sort of suicide, and thus dismissing an era’s social orderings and its great people as toys that, played with, had failed to amuse Felix Kennaston.

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_Book Fourth_

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“_But there were dreams to sell
Ill didst thou buy:
Life is a dream, they tell,
Waking to die.
Dreaming a dream to prize,
Is wishing ghosts to rise;
And, if I had the spell
To call the buried—well,
Which one would I?_”

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I

Economic Considerations of Piety

AS has been said, Kennaston read much curious matter in his dead uncle’s library....

But most books—even Felix Kennaston’s own little books—did not seem now to be affairs of heavy moment. Once abed, clasping his gleaming broken bit of metal, and the truthful history of all that had ever happened was, instead, Kennaston’s library. It was not his to choose from what volume or on which page thereof he would read; accident, as it seemed, decided that; but the chance-opened page lay unblurred before him, and he saw it with a clarity denied to other men of his generation.

* * * * *

Kennaston stood by the couch of Tiberius Cæsar as he lay ill at Capreæ. Beside him hung a memorable painting, by Parrhasius, which represented the virgin Atalanta in the act of according very curious assuagements to her lover’s ardor. Charicles, a Greek physician, was telling the Emperor of a new religious sect that had arisen in Judea, and of the persecutions these disciples of Christus were enduring. Old Cæsar listened, made grave clucking noises of disapproval.

“It is, instead, a religion that should be fostered. The man preached peace. It is what my father before me strove for, what I have striven for, what my successors must strive for. Peace alone may preserve Rome: the empire is too large, a bubble blown so big and tenuous that the first shock will disrupt it in suds. Pilate did well to crucify the man, else we could not have made a God of him; but the persecution of these followers of Christus must cease. This Nazarene preached the same doctrine that I have always preached. I shall build him a temple. The rumors concerning him lack novelty, it is true: this God born of a mortal woman is the old legend of Dionysos and Mithra and Hercules, a little pulled about; Gautama also was tempted in a wilderness; Prometheus served long ago as man’s scapegoat under divine anger; and the cult of Pollux and Castor, and of Adonis, has made these resurrection stories hackneyed. In fine, Charicles, you have brought me a woefully inartistic jumble of old tales; but the populace prefers old tales, they delight to be told what they have heard already. I shall certainly build Christus a temple.”

So he ran on, devising the reception of Christ into the Roman pantheon, as a minor deity at first, and thence, if the receipts at his temple justified it, to be raised to greater eminence. Tiberius saw large possibilities in the worship of this new God, both from a doctrinal and a money-making standpoint. Then Cæsar yawned, and ordered that a company of his Spintriæ be summoned to his chamber, to amuse him with their unnatural diversions.

But Charicles had listened in horror, for he was secretly a Christian, and knew that the blood of the martyrs is the seed of the church. He foresaw that, without salutary discouragement, the worship of Christus would never amount to more than the social fad of a particular season, just as that of Cybele and that of Heliogabalus had been modish in different years; and would afterward dwindle, precisely as these cults had done, into shrugged-at old-fashionedness. Then, was it not written that they only were assuredly blessed who were persecuted for righteousness’ sake?—Why, martyrdom was the one certain road to Heaven; and a religion which is patronized by potentates, obviously, breeds no martyrs.

So Charicles mingled poison in Cæsar’s drink, that Cæsar might die, and crazed Caligula succeed him, to put all Christians to the sword. And Charicles young Caius Cæsar Caligula—Child of the Camp, Father of Armies, Beloved of the Gods—killed first of all.

* * * * *

Then a lean man, white-robed, and clean-shaven as to his head, was arranging a complicated toy. He labored in a gray-walled room, lit only by one large circular window opening upon the sea. There was an alcove in this room, and in the alcove stood a large painted statue.

This prefigured a crowned woman, in bright parti-colored garments of white and red and yellow, under a black mantle embroidered with small sparkling stars. Upon the woman’s forehead was a disk, like a round glittering mirror; seen closer, it was engraved with tiny characters, and Kennaston viewed it with a thrill of recognition. To the woman’s right were vipers rising from the earth, and to the left were stalks of ripe corn, all in their proper colors. In one hand she carried a golden boat, from which a coiled asp raised its head threateningly. From the other hand dangled three or four slender metal rods, which were not a part of the statue, but were loosely attached to it, so that the least wind caused them to move and jangle. There was nothing whatever in the gray-walled room save this curious gleaming statue and the lean man and the mechanical toy on which he labored.

He explained its workings, willingly enough. See now! you kindled a fire in this little cube-shaped box. The air inside expanded through this pipe into the first jar of water, and forced the water out, through this other pipe, into this tiny bucket. The bucket thus became heavier and heavier, till its weight at last pulled down the string by which the bucket was swung over a pulley, and so, moved this lever.

Oh, yes, the notion was an old one; the priest admitted he had copied the toy from one made by Hero of Alexandria, who died years ago. Still, it was an ingenious trifle: moreover—and here was the point—enlarge the scale, change the cube-shaped box into the temple altar, fasten the lever to the temple doors, and you had the mechanism for a miracle. People had only to offer burnt sacrifices to the Goddess, and before their eyes the All-Mother, the holy and perpetual preserver of the human race, would stoop to material thaumaturgy, and would condescend to animate her sacred portals.

“We very decidedly need some striking miracle to advertise our temple,” he told Kennaston. “Folk are flocking like sheep after these barbarous new Galilean heresies. But the All-Mother is compassionate to human frailty; and this device will win back many erring feet to the true way.”

And Kennaston saw there were tears in this man’s dark, sad eyes. The trickster was striving to uphold the faith of his fathers; and in the attempt he had constructed a practicable steam-engine.

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II

Deals With Pen Scratches

THEN Kennaston was in Alexandria when John the Grammarian pleaded with the victorious Arabian general Amrou to spare the royal library, the sole repository at this period of many of the masterworks of Greek and Roman literature.

But Amrou only laughed, with a practical man’s contempt for such matters. “The Koran contains all that is necessary to salvation: if these books teach as the Koran teaches they are superfluous; if they contain anything contrary to the Koran they ought to be destroyed. Let them be used as fuel for the public baths.”

And this was done. Curious, very curious, it was to Kennaston, to witness this utilitarian employment of a nation’s literature; and it moved him strangely. He had come at this season to believe that individual acts can count for nothing, in the outcome of things. Whatever might happen upon earth, during the existence of that midge among the planets, affected infinitesimally, if at all, the universe of which earth was a part so inconceivably tiny. To figure out the importance in this universe of the deeds of one or another nation temporarily clustering on earth’s surface, when you considered that neither the doings of Assyria or of Rome, or of any kingdom, had ever extended a thousand feet from earth’s surface, was a task too delicate for human reason. For human faculties to attempt to estimate the individuals of this nation, in the light of the relative importance of their physical antics while living, was purely and simply ridiculous. To assume, as did so many well-meaning persons, that Omniscience devoted eternity to puzzling out just these minutiæ, seemed at the mildest to postulate in Omniscience a queer mania for trivialities. With the passage of time, whatever a man had done, whether for good or evil, with the man’s bodily organs, left the man’s parish unaffected: only man’s thoughts and dreams could outlive him, in any serious sense, and these might survive with perhaps augmenting influence: so that Kennaston had come to think artistic creation in words—since marble and canvas inevitably perished—was the one, possibly, worth-while employment of human life. But here was a crude corporal deed which bluntly destroyed thoughts, and annihilated dreams by wholesale. To Kennaston this seemed the one real tragedy that could be staged on earth....

Curious, very curious, it was to Kennaston, to see the burning of sixty-three plays written by Æschylus, of a hundred and six by Sophocles, and of fifty-five by Euripides—masterworks eternally lost, which, as Kennaston knew, the world would affect to deplore eternally, whatever might be the world’s real opinion in the matter.

But of these verbal artificers something at least was to endure. They would fare better than Agathon and Ion and Achæus, their admitted equals in splendor, whose whole life-work was passing, at the feet of Horvendile, into complete oblivion. There, too, were perishing all the writings of the Pleiad—the noble tragedies of Homerus, and Sositheus, and Lycophron, and Alexander, and Philiscus, and Sosiphanes, and Dionysides. All the great comic poets, too, were burned pellmell with these—Telecleides, Hermippus, Eupolis, Antiphanes, Ameipsas, Lysippus, and Menander—“whom nature mimicked,” as the phrase was. And here, posting to obliteration, went likewise Thespis, and Pratinas, and Phrynichus—and Choerilus, whom cultured persons had long ranked with Homer. Nothing was to remain of any of these save the bare name, and even this would be known only to pedants. All these, spurred by the poet’s ageless monomania, had toiled toward, and had attained, the poet’s ageless goal—to write perfectly of beautiful happenings: and of this action’s normal by-product, which is immortality in the mouths and minds of succeeding generations, all these were being robbed, by the circumstance that parchment is inflammable.

Here was beauty, and wit, and learning, and genius, being wasted—quite wantonly—never to be recaptured, never to be equaled again (despite the innumerable painstaking penmen destined to fret the hearts of unborn wives), and never, in the outcome, to be thought of as a very serious loss to anybody, after all....

These book-rolls burned with great rapidity, crackling cheerily as the garnered wisdom of Cato’s octogenarian life dissolved in puffs of smoke, and the wit of Sosipater blazed for the last time in heating a pint of water.... But then in Parma long afterward Kennaston observed a monk erasing a song of Sappho’s from a parchment on which the monk meant to inscribe a feeble little Latin hymn of his own composition; in an obscure village near Alexandria Kennaston saw the only existent copy of the _Mimes_ of Herondas crumpled up and used as packing for a mummy-case; and at Prior Park Kennaston watched Mrs. Elizabeth Barnes, then acting as cook for Dr. William Warburton, destroy in making piecrust the unique manuscript copies of three of Shakespeare’s dramas, which had never been printed.

And—conceding Heaven to be an actual place, and attainment of its felicities to be the object of human life—Kennaston could not, after all, detect any fault in Amrou’s logic. Æsthetic considerations could, in that event, but lead to profitless time-wasting where every moment was precious.

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III

By-Products of Rational Endeavor

THEN again Kennaston stood in a stone-walled apartment, like a cell, wherein there was a furnace and much wreckage. A contemplative friar was regarding the disorder about him with disapproval, the while he sucked at two hurt fingers.

“There can be no doubt that Old Legion conspires to hinder the great work,” he considered.

“And what is the great work, father?” Kennaston asked him.

“To find the secret of eternal life, my son. What else is lacking? Man approaches to God in all things save this, _Imaginis imago_, created after God’s image. But as yet, by reason of his mortality, man shudders in a world that is arrayed against him. Thus, the heavens threaten with winds and lightnings, with plague-breeding meteors and the unfriendly aspect of planets; the big seas molest with waves and inundations, stealthily drowning cities overnight, and sucking down tall navies as a child gulps sugarplums; whereas how many plants and gums and seeds bear man’s destruction in their tiny hearts! what soulless beasts of the field and of the wood are everywhere enleagued in endless feud against him, with tusks and teeth, with nails and claws and venomous stings, made sharp for man’s demolishment! Thus all struggle miserably, like hunted persons under a sentence of death that may at best be avoided for a little while. And manifestly, this is not as it should be.”

“Yet I much fear it is so ordered, father.”

The old man said testily: “I repeat, for your better comfort, there can be no doubt that Satan alone conspires to hinder the great work. No; it would be abuse of superstition to conceive, as would be possible for folk of slender courage, that the finger of heaven has to-day unloosed this destruction, to my bodily hurt and spiritual admonition.” Kennaston could see, though, that the speaker half believed this might be exactly what had happened. “For I am about no vaunting transgression of man’s estate; I do but seek to recover his lost heritage. You will say to me, it is written that never shall any man be one day old in the sight of God?—Yet it is likewise written that unto God a thousand years are but one day. For this period of time, then, may each man righteously demand that death delay to enact the midwife to his second birth. It advantages not to contend that even in the heyday of patriarchs few approached to such longevity; for Moses, relinquishing to silence all save the progeny of Seth, nowhere directly tells us that some of the seed of Cain did not outlive Methuselah. Yea, and our common parent, Adam, was created in the perfect age of man, which then fell not short of one hundred years, since at less antiquity did none of the antediluvian fathers beget issue, as did Adam in the same year breath was given him; and the years of Adam’s life were nine hundred and thirty; whereby it is a reasonable conceit of learned persons to compute him to have exceeded a thousand years in age, if not in duration of existence. Now, it is written that we shall all die as Adam died; and caution should not scruple to affirm this is an excellent dark saying, prophetic of that day when no man need outdo Adam in celerity to put by his flesh.”

Then Kennaston found the alchemist had been compounding nitrum of Memphis with sulphur, mixing in a little willow charcoal to make the whole more friable, and that the powder had exploded. The old man was now interested, less in the breakage, than in the horrible noise this accident had occasioned.

“The mixture might be used in court-pageants and miracle-plays,” he estimated, “to indicate the entrance of Satan, or the fall of Sodom, or Herod’s descent into the Pit, and so on. Yes, I shall thriftily sell this secret, and so get money to go on with the great work.”

Seeking to find the means of making life perpetual, he had accidentally discovered gunpowder.

* * * * *

Then at Valladolid an age-stricken seaman, wracked with gout, tossed in a mean bed and grumbled to bare walls. He, “the Admiral,” was neglected by King Philip, the broth was unfit for a dog’s supper, his son Diego was a laggard fool. Thus the old fellow mumbled.

Ingratitude everywhere! and had not he, “the Admiral”—“the Admiral of Mosquito Land,” as damnable street-songs miscalled him, he whimpered, in a petulant gust of self-pity—had not he found out at last a way by sea to the provinces of the Great Khan and the treasures of Cipango? Give him another fleet, and he would demonstrate what malignant fools were his enemies. He would convert the Khan from Greek heresies; or else let the Holy Inquisition be established in Cipango, the thumbscrew and the stake be fittingly utilized there _ad majorem Dei gloriam_—all should redound to the credit of King Philip, both temporal and celestial. And what wealth, too, a capable emissary would bring back to his Majesty—what cargoes of raw silks, of gold and precious gems, ravished from Kanbalu and Taidu, those famed marvelous cities!... But there was only ingratitude and folly everywhere, and the broth was cold....

Thus the broken adventurer, Cristoforo Colombo, mumbled. He had doubled the world’s size and resources, in his attempts to find some defenseless nation which could be plundered with impunity; and he was dying in ignorance of what his endeavors had achieved.

* * * * *

And Kennaston was at Blickling Hall when King Henry read the Pope’s letter which threatened excommunication. “Nan, Nan,” the King said, “this is a sorry business.”

“Sire,” says Mistress Boleyn, saucily, “and am I not worth a little abuse?”

“You deserve some quite certainly,” he agrees; and his bright lecherous pig’s eyes twinkled, and he guffawed.

“Defy the Pope, then, sire, and marry your true love. Let us snap fingers at Giulio de Medici—”

“Faith, and not every lass can bring eleven fingers to the task,” the King put in.

She tweaked his fine gold beard, and Kennaston saw that upon her left hand there was really an extra finger.

“My own sweetheart,” says she, “if you would have my person as much at your disposal as my heart is, we must part company with Rome. Then, too, at the cost of a few Latin phrases, some foolish candle-snuffing and a little bell-ringing, you may take for your own all the fat abbey-lands in these islands, and sell them for a great deal of money,” she pointed out.

So, between lust and greed, the King was persuaded. In the upshot, “because”—as was duly set forth to his lieges—“a virtuous monarch ought to surround his throne with many peers of the worthiest of both sexes,” Mistress Anne Boleyn was created Marchioness of Pembroke, in her own right, with a reversion of the title and estates to her offspring, whether such might happen to be legitimate or not. A pension of £1,000 per annum, with gold, silver and parcel-gilt plate to the value of £1,188, was likewise awarded her: and the King, by thus piously defying Romish error, earned the abbey-lands, as well as the key of a certain bed-chamber, and the eternal approbation of zealous Protestants, for thus inaugurating religious liberty.

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IV

“Epper Si Muove”

THESE ironies Kennaston witnessed among many others, as he read in this or that chance-opened page from the past. Everywhere, it seemed to him, men had labored blindly, at flat odds with rationality, and had achieved everything of note by accident. Everywhere he saw reason to echo the cry of Maugis d’Aigremont—“It is very strange how affairs fall out in this world of ours, so that a man may discern no plan or purpose anywhere.”

Here was the astounding fact: the race did go forward; the race did achieve; and in every way the race grew better. Progress through irrational and astounding blunders, whose outrageousness bedwarfed the wildest _clichés_ of romance, was what Kennaston found everywhere. All this, then, also was foreplanned, just as all happenings at Storisende had been, in his puny romance; and the puppets here, too, moved as they thought of their own volition, but really in order to serve a denouement in which many of them had not any personal part or interest....

And always the puppets moved toward greater efficiency and comeliness. The puppet-shifter appeared to seek at once utility and artistic self-expression. So the protoplasm—that first imperceptible pinhead of living matter—had become a fish; the fish had become a batrachian, the batrachian a reptile, the reptile a mammal; thus had the puppets continuously been reshaped, into more elaborate forms more captivating to the eye, until amiable and shatter-pated man stood erect in the world. And man, in turn, had climbed a long way from gorillaship, however far he was as yet from godhead—blindly moving always, like fish and reptile, toward unapprehended loftier goals.

But, just as men’s lives came to seem to Kennaston like many infinitesimal threads woven into the pattern of human destiny, so Kennaston grew to suspect that the existence of mankind upon earth was but an incident in the unending struggle of life to find a home in the universe. Human inhabitancy was not even a very important phase in the world’s history, perhaps; a scant score or so of centuries ago there had been no life on earth, and presently the planet would be a silent naked frozen clod. Would this sphere then have served its real purpose of being, by having afforded foothold to life for a few æons?

He could not tell. But Kennaston contemplated sidereal space full of such frozen worlds, where life seemed to have flourished for a while and to have been dispossessed—and full, too, of glowing suns, with their huge satellites, all slowly cooling and congealing into fitness for life’s occupancy. Life would tarry there also, he reflected; and thence also life would be evicted. For life was not a part of the universe, not a product of the universe at all perhaps, but, rather, an intruder into the cosmic machinery, which moved without any consideration of life’s needs. Like a bird striving to nest in a limitless engine, insanely building among moving wheels and cogs and pistons and pulley-bands, whose moving toward their proper and intended purposes inevitably swept away each nest before completion—so it might be that life passed from moving world to world, found transitory foothold, began to build, and was driven out.

What was it that life sought to rear?—what was the purpose of this endless endeavor, of which the hatching of an ant or the begetting of an emperor was equally a by-product? and of which the existence of Felix Kennaston was a manifestation past conceiving in its unimportance? Toward what did life aspire?—that force which moved in Felix Kennaston, and thus made Felix Kennaston also an intruder, a temporary visitor, in the big moving soulless mechanism of earth and water and planets and suns and interlocking solar systems?

“To answer that question must be my modest attempt,” he decided. “In fine—why is a Kennaston? The query has a humorous ring undoubtedly, in so far as it is no little suggestive of the spinning mouse that is the higher the fewer—but, after all, it voices the sole question in which I personally am interested....”

* * * * *

“Why is a Kennaston?” he asked himself—thus whimsically voicing the inquiry as to whether human beings were intended for any especial purpose. Most of us find it more comfortable, upon the whole, to stave off such queries—with a jest, a shrug, or a Scriptural quotation, as best suits personal taste; but Kennaston was “queer” enough to face the situation quite gravely. Here was he, the individual, very possibly placed on—at all events, infesting—a particular planet for a considerable number of years; the planet was so elaborately constructed, so richly clothed with trees and valleys and uplands and running waters and multitudinary grass-blades, and the body that housed Felix Kennaston was so intricately wrought with tiny bones and veins and sinews, with sockets and valves and levers, and little hairs which grew upon the body like grass-blades about the earth, that it seemed unreasonable to suppose this much cunning mechanism had been set agoing aimlessly: and so, he often wondered if he was not perhaps expected to devote these years of human living to some intelligible purpose?

Religion, of course, assured him that the answer to his query was written explicitly, in various books, in very dissimilar forms. But Kennaston could find little to attract him in any theory of the universe based upon direct revelations from heaven. Conceding that divinity had actually stated so-and-so, from Sinai or Delphi or Mecca, and had been reported without miscomprehension or error, there was no particular reason for presuming that divinity had spoken veraciously: and, indeed, all available analogues went to show that nothing in nature dealt with its inferiors candidly. To liken the relationship to the intercourse of a father with his children, as did all revealed religions with queer uniformity, was at best a two-edged simile, in that it suggested a possible amiability of intention combined with inevitable duplicity. The range of an earthly father’s habitual deceptions, embracing the source of life and Christmas presents on one side and his own fallibility on the other, was wide enough to make the comparison suspicious. When fathers were at their worst they punished; and when in their kindliest and most expansive moods, why, then it was—precisely—that they told their children fairy-stories. It seemed to Kennaston, for a while, that all religions ended in this blind-alley.