The Beast in the Jungle

CHAPTER I

What determined the speech that startled him in the course of their encounter scarcely matters, being probably but some words spoken by himself quite without intention—spoken as they lingered and slowly moved together after their renewal of acquaintance. He had been conveyed by friends an hour or two before to the house at which she was staying; the party of visitors at the other house, of whom he was one, and thanks to whom it was his theory, as always, that he was lost in the crowd, had been invited over to luncheon. There had been after luncheon much dispersal, all in the interest of the original motive, a view of Weatherend itself and the fine things, intrinsic features, pictures, heirlooms, treasures of all the arts, that made the place almost famous; and the great rooms were so numerous that guests could wander at their will, hang back from the principal group and in cases where they took such matters with the last seriousness give themselves up to mysterious appreciations and measurements. There were persons to be observed, singly or in couples, bending toward objects in out-of-the-way corners with their hands on their knees and their heads nodding quite as with the emphasis of an excited sense of smell. When they were two they either mingled their sounds of ecstasy or melted into silences of even deeper import, so that there were aspects of the occasion that gave it for Marcher much the air of the “look round,” previous to a sale highly advertised, that excites or quenches, as may be, the dream of acquisition. The dream of acquisition at Weatherend would have had to be wild indeed, and John Marcher found himself, among such suggestions, disconcerted almost equally by the presence of those who knew too much and by that of those who knew nothing. The great rooms caused so much poetry and history to press upon him that he needed some straying apart to feel in a proper relation with them, though this impulse was not, as happened, like the gloating of some of his companions, to be compared to the movements of a dog sniffing a cupboard. It had an issue promptly enough in a direction that was not to have been calculated.

It led, briefly, in the course of the October afternoon, to his closer meeting with May Bartram, whose face, a reminder, yet not quite a remembrance, as they sat much separated at a very long table, had begun merely by troubling him rather pleasantly. It affected him as the sequel of something of which he had lost the beginning. He knew it, and for the time quite welcomed it, as a continuation, but didn’t know what it continued, which was an interest or an amusement the greater as he was also somehow aware—yet without a direct sign from her—that the young woman herself hadn’t lost the thread. She hadn’t lost it, but she wouldn’t give it back to him, he saw, without some putting forth of his hand for it; and he not only saw that, but saw several things more, things odd enough in the light of the fact that at the moment some accident of grouping brought them face to face he was still merely fumbling with the idea that any contact between them in the past would have had no importance. If it had had no importance he scarcely knew why his actual impression of her should so seem to have so much; the answer to which, however, was that in such a life as they all appeared to be leading for the moment one could but take things as they came. He was satisfied, without in the least being able to say why, that this young lady might roughly have ranked in the house as a poor relation; satisfied also that she was not there on a brief visit, but was more or less a part of the establishment—almost a working, a remunerated part. Didn’t she enjoy at periods a protection that she paid for by helping, among other services, to show the place and explain it, deal with the tiresome people, answer questions about the dates of the building, the styles of the furniture, the authorship of the pictures, the favourite haunts of the ghost? It wasn’t that she looked as if you could have given her shillings—it was impossible to look less so. Yet when she finally drifted toward him, distinctly handsome, though ever so much older—older than when he had seen her before—it might have been as an effect of her guessing that he had, within the couple of hours, devoted more imagination to her than to all the others put together, and had thereby penetrated to a kind of truth that the others were too stupid for. She was there on harder terms than any one; she was there as a consequence of things suffered, one way and another, in the interval of years; and she remembered him very much as she was remembered—only a good deal better.

By the time they at last thus came to speech they were alone in one of the rooms—remarkable for a fine portrait over the chimney-place—out of which their friends had passed, and the charm of it was that even before they had spoken they had practically arranged with each other to stay behind for talk. The charm, happily, was in other things too—partly in there being scarce a spot at Weatherend without something to stay behind for. It was in the way the autumn day looked into the high windows as it waned; the way the red light, breaking at the close from under a low sombre sky, reached out in a long shaft and played over old wainscots, old tapestry, old gold, old colour. It was most of all perhaps in the way she came to him as if, since she had been turned on to deal with the simpler sort, he might, should he choose to keep the whole thing down, just take her mild attention for a part of her general business. As soon as he heard her voice, however, the gap was filled up and the missing link supplied; the slight irony he divined in her attitude lost its advantage. He almost jumped at it to get there before her. “I met you years and years ago in Rome. I remember all about it.” She confessed to disappointment—she had been so sure he didn’t; and to prove how well he did he began to pour forth the particular recollections that popped up as he called for them. Her face and her voice, all at his service now, worked the miracle—the impression operating like the torch of a lamplighter who touches into flame, one by one, a long row of gas-jets. Marcher flattered himself the illumination was brilliant, yet he was really still more pleased on her showing him, with amusement, that in his haste to make everything right he had got most things rather wrong. It hadn’t been at Rome—it had been at Naples; and it hadn’t been eight years before—it had been more nearly ten. She hadn’t been, either, with her uncle and aunt, but with her mother and brother; in addition to which it was not with the Pembles he had been, but with the Boyers, coming down in their company from Rome—a point on which she insisted, a little to his confusion, and as to which she had her evidence in hand. The Boyers she had known, but didn’t know the Pembles, though she had heard of them, and it was the people he was with who had made them acquainted. The incident of the thunderstorm that had raged round them with such violence as to drive them for refuge into an excavation—this incident had not occurred at the Palace of the Caesars, but at Pompeii, on an occasion when they had been present there at an important find.

He accepted her amendments, he enjoyed her corrections, though the moral of them was, she pointed out, that he really didn’t remember the least thing about her; and he only felt it as a drawback that when all was made strictly historic there didn’t appear much of anything left. They lingered together still, she neglecting her office—for from the moment he was so clever she had no proper right to him—and both neglecting the house, just waiting as to see if a memory or two more wouldn’t again breathe on them. It hadn’t taken them many minutes, after all, to put down on the table, like the cards of a pack, those that constituted their respective hands; only what came out was that the pack was unfortunately not perfect—that the past, invoked, invited, encouraged, could give them, naturally, no more than it had. It had made them anciently meet—her at twenty, him at twenty-five; but nothing was so strange, they seemed to say to each other, as that, while so occupied, it hadn’t done a little more for them. They looked at each other as with the feeling of an occasion missed; the present would have been so much better if the other, in the far distance, in the foreign land, hadn’t been so stupidly meagre. There weren’t, apparently, all counted, more than a dozen little old things that had succeeded in coming to pass between them; trivialities of youth, simplicities of freshness, stupidities of ignorance, small possible germs, but too deeply buried—too deeply (didn’t it seem?) to sprout after so many years. Marcher could only feel he ought to have rendered her some service—saved her from a capsized boat in the bay or at least recovered her dressing-bag, filched from her cab in the streets of Naples by a lazzarone with a stiletto. Or it would have been nice if he could have been taken with fever all alone at his hotel, and she could have come to look after him, to write to his people, to drive him out in convalescence. Then they would be in possession of the something or other that their actual show seemed to lack. It yet somehow presented itself, this show, as too good to be spoiled; so that they were reduced for a few minutes more to wondering a little helplessly why—since they seemed to know a certain number of the same people—their reunion had been so long averted. They didn’t use that name for it, but their delay from minute to minute to join the others was a kind of confession that they didn’t quite want it to be a failure. Their attempted supposition of reasons for their not having met but showed how little they knew of each other. There came in fact a moment when Marcher felt a positive pang. It was vain to pretend she was an old friend, for all the communities were wanting, in spite of which it was as an old friend that he saw she would have suited him. He had new ones enough—was surrounded with them for instance on the stage of the other house; as a new one he probably wouldn’t have so much as noticed her. He would have liked to invent something, get her to make-believe with him that some passage of a romantic or critical kind had originally occurred. He was really almost reaching out in imagination—as against time—for something that would do, and saying to himself that if it didn’t come this sketch of a fresh start would show for quite awkwardly bungled. They would separate, and now for no second or no third chance. They would have tried and not succeeded. Then it was, just at the turn, as he afterwards made it out to himself, that, everything else failing, she herself decided to take up the case and, as it were, save the situation. He felt as soon as she spoke that she had been consciously keeping back what she said and hoping to get on without it; a scruple in her that immensely touched him when, by the end of three or four minutes more, he was able to measure it. What she brought out, at any rate, quite cleared the air and supplied the link—the link it was so odd he should frivolously have managed to lose.

“You know you told me something I’ve never forgotten and that again and again has made me think of you since; it was that tremendously hot day when we went to Sorrento, across the bay, for the breeze. What I allude to was what you said to me, on the way back, as we sat under the awning of the boat enjoying the cool. Have you forgotten?”

He had forgotten, and was even more surprised than ashamed. But the great thing was that he saw in this no vulgar reminder of any “sweet” speech. The vanity of women had long memories, but she was making no claim on him of a compliment or a mistake. With another woman, a totally different one, he might have feared the recall possibly even some imbecile “offer.” So, in having to say that he had indeed forgotten, he was conscious rather of a loss than of a gain; he already saw an interest in the matter of her mention. “I try to think—but I give it up. Yet I remember the Sorrento day.”

“I’m not very sure you do,” May Bartram after a moment said; “and I’m not very sure I ought to want you to. It’s dreadful to bring a person back at any time to what he was ten years before. If you’ve lived away from it,” she smiled, “so much the better.”

“Ah if you haven’t why should I?” he asked.

“Lived away, you mean, from what I myself was?”

“From what I was. I was of course an ass,” Marcher went on; “but I would rather know from you just the sort of ass I was than—from the moment you have something in your mind—not know anything.”

Still, however, she hesitated. “But if you’ve completely ceased to be that sort—?”

“Why I can then all the more bear to know. Besides, perhaps I haven’t.”

“Perhaps. Yet if you haven’t,” she added, “I should suppose you’d remember. Not indeed that I in the least connect with my impression the invidious name you use. If I had only thought you foolish,” she explained, “the thing I speak of wouldn’t so have remained with me. It was about yourself.” She waited as if it might come to him; but as, only meeting her eyes in wonder, he gave no sign, she burnt her ships. “Has it ever happened?”

Then it was that, while he continued to stare, a light broke for him and the blood slowly came to his face, which began to burn with recognition.

“Do you mean I told you—?” But he faltered, lest what came to him shouldn’t be right, lest he should only give himself away.

“It was something about yourself that it was natural one shouldn’t forget—that is if one remembered you at all. That’s why I ask you,” she smiled, “if the thing you then spoke of has ever come to pass?”

Oh then he saw, but he was lost in wonder and found himself embarrassed. This, he also saw, made her sorry for him, as if her allusion had been a mistake. It took him but a moment, however, to feel it hadn’t been, much as it had been a surprise. After the first little shock of it her knowledge on the contrary began, even if rather strangely, to taste sweet to him. She was the only other person in the world then who would have it, and she had had it all these years, while the fact of his having so breathed his secret had unaccountably faded from him. No wonder they couldn’t have met as if nothing had happened. “I judge,” he finally said, “that I know what you mean. Only I had strangely enough lost any sense of having taken you so far into my confidence.”

“Is it because you’ve taken so many others as well?”

“I’ve taken nobody. Not a creature since then.”

“So that I’m the only person who knows?”

“The only person in the world.”

“Well,” she quickly replied, “I myself have never spoken. I’ve never, never repeated of you what you told me.” She looked at him so that he perfectly believed her. Their eyes met over it in such a way that he was without a doubt. “And I never will.”

She spoke with an earnestness that, as if almost excessive, put him at ease about her possible derision. Somehow the whole question was a new luxury to him—that is from the moment she was in possession. If she didn’t take the sarcastic view she clearly took the sympathetic, and that was what he had had, in all the long time, from no one whomsoever. What he felt was that he couldn’t at present have begun to tell her, and yet could profit perhaps exquisitely by the accident of having done so of old. “Please don’t then. We’re just right as it is.”

“Oh I am,” she laughed, “if you are!” To which she added: “Then you do still feel in the same way?”

It was impossible he shouldn’t take to himself that she was really interested, though it all kept coming as a perfect surprise. He had thought of himself so long as abominably alone, and lo he wasn’t alone a bit. He hadn’t been, it appeared, for an hour—since those moments on the Sorrento boat. It was she who had been, he seemed to see as he looked at her—she who had been made so by the graceless fact of his lapse of fidelity. To tell her what he had told her—what had it been but to ask something of her? something that she had given, in her charity, without his having, by a remembrance, by a return of the spirit, failing another encounter, so much as thanked her. What he had asked of her had been simply at first not to laugh at him. She had beautifully not done so for ten years, and she was not doing so now. So he had endless gratitude to make up. Only for that he must see just how he had figured to her. “What, exactly, was the account I gave—?”

“Of the way you did feel? Well, it was very simple. You said you had had from your earliest time, as the deepest thing within you, the sense of being kept for something rare and strange, possibly prodigious and terrible, that was sooner or later to happen to you, that you had in your bones the foreboding and the conviction of, and that would perhaps overwhelm you.”

“Do you call that very simple?” John Marcher asked.

She thought a moment. “It was perhaps because I seemed, as you spoke, to understand it.”

“You do understand it?” he eagerly asked.

Again she kept her kind eyes on him. “You still have the belief?”

“Oh!” he exclaimed helplessly. There was too much to say.

“Whatever it’s to be,” she clearly made out, “it hasn’t yet come.”

He shook his head in complete surrender now. “It hasn’t yet come. Only, you know, it isn’t anything I’m to do, to achieve in the world, to be distinguished or admired for. I’m not such an ass as that. It would be much better, no doubt, if I were.”

“It’s to be something you’re merely to suffer?”

“Well, say to wait for—to have to meet, to face, to see suddenly break out in my life; possibly destroying all further consciousness, possibly annihilating me; possibly, on the other hand, only altering everything, striking at the root of all my world and leaving me to the consequences, however they shape themselves.”

She took this in, but the light in her eyes continued for him not to be that of mockery. “Isn’t what you describe perhaps but the expectation—or at any rate the sense of danger, familiar to so many people—of falling in love?”

John Marcher thought. “Did you ask me that before?”

“No—I wasn’t so free-and-easy then. But it’s what strikes me now.”

“Of course,” he said after a moment, “it strikes you. Of course it strikes me. Of course what’s in store for me may be no more than that. The only thing is,” he went on, “that I think if it had been that I should by this time know.”

“Do you mean because you’ve been in love?” And then as he but looked at her in silence: “You’ve been in love, and it hasn’t meant such a cataclysm, hasn’t proved the great affair?”

“Here I am, you see. It hasn’t been overwhelming.”

“Then it hasn’t been love,” said May Bartram.

“Well, I at least thought it was. I took it for that—I’ve taken it till now. It was agreeable, it was delightful, it was miserable,” he explained. “But it wasn’t strange. It wasn’t what my affair’s to be.”

“You want something all to yourself—something that nobody else knows or has known?”

“It isn’t a question of what I ‘want’—God knows I don’t want anything. It’s only a question of the apprehension that haunts me—that I live with day by day.”

He said this so lucidly and consistently that he could see it further impose itself. If she hadn’t been interested before she’d have been interested now.

“Is it a sense of coming violence?”

Evidently now too again he liked to talk of it. “I don’t think of it as—when it does come—necessarily violent. I only think of it as natural and as of course above all unmistakeable. I think of it simply as the thing. The thing will of itself appear natural.”

“Then how will it appear strange?”

Marcher bethought himself. “It won’t—to me.”

“To whom then?”

“Well,” he replied, smiling at last, “say to you.”

“Oh then I’m to be present?”

“Why you are present—since you know.”

“I see.” She turned it over. “But I mean at the catastrophe.”

At this, for a minute, their lightness gave way to their gravity; it was as if the long look they exchanged held them together. “It will only depend on yourself—if you’ll watch with me.”

“Are you afraid?” she asked.

“Don’t leave me now,” he went on.

“Are you afraid?” she repeated.

“Do you think me simply out of my mind?” he pursued instead of answering. “Do I merely strike you as a harmless lunatic?”

“No,” said May Bartram. “I understand you. I believe you.”

“You mean you feel how my obsession—poor old thing—may correspond to some possible reality?”

“To some possible reality.”

“Then you will watch with me?”

She hesitated, then for the third time put her question. “Are you afraid?”

“Did I tell you I was—at Naples?”

“No, you said nothing about it.”

“Then I don’t know. And I should like to know,” said John Marcher. “You’ll tell me yourself whether you think so. If you’ll watch with me you’ll see.”

“Very good then.” They had been moving by this time across the room, and at the door, before passing out, they paused as for the full wind-up of their understanding. “I’ll watch with you,” said May Bartram.

CHAPTER II

The fact that she “knew”—knew and yet neither chaffed him nor betrayed him—had in a short time begun to constitute between them a goodly bond, which became more marked when, within the year that followed their afternoon at Weatherend, the opportunities for meeting multiplied. The event that thus promoted these occasions was the death of the ancient lady her great-aunt, under whose wing, since losing her mother, she had to such an extent found shelter, and who, though but the widowed mother of the new successor to the property, had succeeded—thanks to a high tone and a high temper—in not forfeiting the supreme position at the great house. The deposition of this personage arrived but with her death, which, followed by many changes, made in particular a difference for the young woman in whom Marcher’s expert attention had recognised from the first a dependent with a pride that might ache though it didn’t bristle. Nothing for a long time had made him easier than the thought that the aching must have been much soothed by Miss Bartram’s now finding herself able to set up a small home in London. She had acquired property, to an amount that made that luxury just possible, under her aunt’s extremely complicated will, and when the whole matter began to be straightened out, which indeed took time, she let him know that the happy issue was at last in view. He had seen her again before that day, both because she had more than once accompanied the ancient lady to town and because he had paid another visit to the friends who so conveniently made of Weatherend one of the charms of their own hospitality. These friends had taken him back there; he had achieved there again with Mss Bartram some quiet detachment; and he had in London succeeded in persuading her to more than one brief absence from her aunt. They went together, on these latter occasions, to the National Gallery and the South Kensington Museum, where, among vivid reminders, they talked of Italy at large—not now attempting to recover, as at first, the taste of their youth and their ignorance. That recovery, the first day at Weatherend, had served its purpose well, had given them quite enough; so that they were, to Marcher’s sense, no longer hovering about the head-waters of their stream, but had felt their boat pushed sharply off and down the current.

They were literally afloat together; for our gentleman this was marked, quite as marked as that the fortunate cause of it was just the buried treasure of her knowledge. He had with his own hands dug up this little hoard, brought to light—that is to within reach of the dim day constituted by their discretions and privacies—the object of value the hiding-place of which he had, after putting it into the ground himself, so strangely, so long forgotten. The rare luck of his having again just stumbled on the spot made him indifferent to any other question; he would doubtless have devoted more time to the odd accident of his lapse of memory if he hadn’t been moved to devote so much to the sweetness, the comfort, as he felt, for the future, that this accident itself had helped to keep fresh. It had never entered into his plan that any one should “know”, and mainly for the reason that it wasn’t in him to tell any one. That would have been impossible, for nothing but the amusement of a cold world would have waited on it. Since, however, a mysterious fate had opened his mouth betimes, in spite of him, he would count that a compensation and profit by it to the utmost. That the right person should know tempered the asperity of his secret more even than his shyness had permitted him to imagine; and May Bartram was clearly right, because—well, because there she was. Her knowledge simply settled it; he would have been sure enough by this time had she been wrong. There was that in his situation, no doubt, that disposed him too much to see her as a mere confidant, taking all her light for him from the fact—the fact only—of her interest in his predicament; from her mercy, sympathy, seriousness, her consent not to regard him as the funniest of the funny. Aware, in fine, that her price for him was just in her giving him this constant sense of his being admirably spared, he was careful to remember that she had also a life of her own, with things that might happen to her, things that in friendship one should likewise take account of. Something fairly remarkable came to pass with him, for that matter, in this connexion—something represented by a certain passage of his consciousness, in the suddenest way, from one extreme to the other.

He had thought himself, so long as nobody knew, the most disinterested person in the world, carrying his concentrated burden, his perpetual suspense, ever so quietly, holding his tongue about it, giving others no glimpse of it nor of its effect upon his life, asking of them no allowance and only making on his side all those that were asked. He hadn’t disturbed people with the queerness of their having to know a haunted man, though he had had moments of rather special temptation on hearing them say they were forsooth “unsettled.” If they were as unsettled as he was—he who had never been settled for an hour in his life—they would know what it meant. Yet it wasn’t, all the same, for him to make them, and he listened to them civilly enough. This was why he had such good—though possibly such rather colourless—manners; this was why, above all, he could regard himself, in a greedy world, as decently—as in fact perhaps even a little sublimely—unselfish. Our point is accordingly that he valued this character quite sufficiently to measure his present danger of letting it lapse, against which he promised himself to be much on his guard. He was quite ready, none the less, to be selfish just a little, since surely no more charming occasion for it had come to him. “Just a little,” in a word, was just as much as Mss Bartram, taking one day with another, would let him. He never would be in the least coercive, and would keep well before him the lines on which consideration for her—the very highest—ought to proceed. He would thoroughly establish the heads under which her affairs, her requirements, her peculiarities—he went so far as to give them the latitude of that name—would come into their intercourse. All this naturally was a sign of how much he took the intercourse itself for granted. There was nothing more to be done about that. It simply existed; had sprung into being with her first penetrating question to him in the autumn light there at Weatherend. The real form it should have taken on the basis that stood out large was the form of their marrying. But the devil in this was that the very basis itself put marrying out of the question. His conviction, his apprehension, his obsession, in short, wasn’t a privilege he could invite a woman to share; and that consequence of it was precisely what was the matter with him. Something or other lay in wait for him, amid the twists and the turns of the months and the years, like a crouching Beast in the Jungle. It signified little whether the crouching Beast were destined to slay him or to be slain. The definite point was the inevitable spring of the creature; and the definite lesson from that was that a man of feeling didn’t cause himself to be accompanied by a lady on a tiger-hunt. Such was the image under which he had ended by figuring his life.

They had at first, none the less, in the scattered hours spent together, made no allusion to that view of it; which was a sign he was handsomely alert to give that he didn’t expect, that he in fact didn’t care, always to be talking about it. Such a feature in one’s outlook was really like a hump on one’s back. The difference it made every minute of the day existed quite independently of discussion. One discussed of course like a hunchback, for there was always, if nothing else, the hunchback face. That remained, and she was watching him; but people watched best, as a general thing, in silence, so that such would be predominantly the manner of their vigil. Yet he didn’t want, at the same time, to be tense and solemn; tense and solemn was what he imagined he too much showed for with other people. The thing to be, with the one person who knew, was easy and natural—to make the reference rather than be seeming to avoid it, to avoid it rather than be seeming to make it, and to keep it, in any case, familiar, facetious even, rather than pedantic and portentous. Some such consideration as the latter was doubtless in his mind for instance when he wrote pleasantly to Miss Bartram that perhaps the great thing he had so long felt as in the lap of the gods was no more than this circumstance, which touched him so nearly, of her acquiring a house in London. It was the first allusion they had yet again made, needing any other hitherto so little; but when she replied, after having given him the news, that she was by no means satisfied with such a trifle as the climax to so special a suspense, she almost set him wondering if she hadn’t even a larger conception of singularity for him than he had for himself. He was at all events destined to become aware little by little, as time went by, that she was all the while looking at his life, judging it, measuring it, in the light of the thing she knew, which grew to be at last, with the consecration of the years, never mentioned between them save as “the real truth” about him. That had always been his own form of reference to it, but she adopted the form so quietly that, looking back at the end of a period, he knew there was no moment at which it was traceable that she had, as he might say, got inside his idea, or exchanged the attitude of beautifully indulging for that of still more beautifully believing him.

It was always open to him to accuse her of seeing him but as the most harmless of maniacs, and this, in the long run—since it covered so much ground—was his easiest description of their friendship. He had a screw loose for her but she liked him in spite of it and was practically, against the rest of the world, his kind wise keeper, unremunerated but fairly amused and, in the absence of other near ties, not disreputably occupied. The rest of the world of course thought him queer, but she, she only, knew how, and above all why, queer; which was precisely what enabled her to dispose the concealing veil in the right folds. She took his gaiety from him—since it had to pass with them for gaiety—as she took everything else; but she certainly so far justified by her unerring touch his finer sense of the degree to which he had ended by convincing her. She at least never spoke of the secret of his life except as “the real truth about you,” and she had in fact a wonderful way of making it seem, as such, the secret of her own life too. That was in fine how he so constantly felt her as allowing for him; he couldn’t on the whole call it anything else. He allowed for himself, but she, exactly, allowed still more; partly because, better placed for a sight of the matter, she traced his unhappy perversion through reaches of its course into which he could scarce follow it. He knew how he felt, but, besides knowing that, she knew how he looked as well; he knew each of the things of importance he was insidiously kept from doing, but she could add up the amount they made, understand how much, with a lighter weight on his spirit, he might have done, and thereby establish how, clever as he was, he fell short. Above all she was in the secret of the difference between the forms he went through—those of his little office under Government, those of caring for his modest patrimony, for his library, for his garden in the country, for the people in London whose invitations he accepted and repaid—and the detachment that reigned beneath them and that made of all behaviour, all that could in the least be called behaviour, a long act of dissimulation. What it had come to was that he wore a mask painted with the social simper, out of the eye-holes of which there looked eyes of an expression not in the least matching the other features. This the stupid world, even after years, had never more than half discovered. It was only May Bartram who had, and she achieved, by an art indescribable, the feat of at once—or perhaps it was only alternately—meeting the eyes from in front and mingling her own vision, as from over his shoulder, with their peep through the apertures.

So while they grew older together she did watch with him, and so she let this association give shape and colour to her own existence. Beneath her forms as well detachment had learned to sit, and behaviour had become for her, in the social sense, a false account of herself. There was but one account of her that would have been true all the while and that she could give straight to nobody, least of all to John Marcher. Her whole attitude was a virtual statement, but the perception of that only seemed called to take its place for him as one of the many things necessarily crowded out of his consciousness. If she had moreover, like himself, to make sacrifices to their real truth, it was to be granted that her compensation might have affected her as more prompt and more natural. They had long periods, in this London time, during which, when they were together, a stranger might have listened to them without in the least pricking up his ears; on the other hand the real truth was equally liable at any moment to rise to the surface, and the auditor would then have wondered indeed what they were talking about. They had from an early hour made up their mind that society was, luckily, unintelligent, and the margin allowed them by this had fairly become one of their commonplaces. Yet there were still moments when the situation turned almost fresh—usually under the effect of some expression drawn from herself. Her expressions doubtless repeated themselves, but her intervals were generous. “What saves us, you know, is that we answer so completely to so usual an appearance: that of the man and woman whose friendship has become such a daily habit—or almost—as to be at last indispensable.” That for instance was a remark she had frequently enough had occasion to make, though she had given it at different times different developments. What we are especially concerned with is the turn it happened to take from her one afternoon when he had come to see her in honour of her birthday. This anniversary had fallen on a Sunday, at a season of thick fog and general outward gloom; but he had brought her his customary offering, having known her now long enough to have established a hundred small traditions. It was one of his proofs to himself, the present he made her on her birthday, that he hadn’t sunk into real selfishness. It was mostly nothing more than a small trinket, but it was always fine of its kind, and he was regularly careful to pay for it more than he thought he could afford. “Our habit saves you, at least, don’t you see? because it makes you, after all, for the vulgar, indistinguishable from other men. What’s the most inveterate mark of men in general? Why the capacity to spend endless time with dull women—to spend it I won’t say without being bored, but without minding that they are, without being driven off at a tangent by it; which comes to the same thing. I’m your dull woman, a part of the daily bread for which you pray at church. That covers your tracks more than anything.”

“And what covers yours?” asked Marcher, whom his dull woman could mostly to this extent amuse. “I see of course what you mean by your saving me, in this way and that, so far as other people are concerned—I’ve seen it all along. Only what is it that saves you? I often think, you know, of that.”

She looked as if she sometimes thought of that too, but rather in a different way. “Where other people, you mean, are concerned?”

“Well, you’re really so in with me, you know—as a sort of result of my being so in with yourself. I mean of my having such an immense regard for you, being so tremendously mindful of all you’ve done for me. I sometimes ask myself if it’s quite fair. Fair I mean to have so involved and—since one may say it—interested you. I almost feel as if you hadn’t really had time to do anything else.”

“Anything else but be interested?” she asked. “Ah what else does one ever want to be? If I’ve been ‘watching’ with you, as we long ago agreed I was to do, watching’s always in itself an absorption.”

“Oh certainly,” John Marcher said, “if you hadn’t had your curiosity—! Only doesn’t it sometimes come to you as time goes on that your curiosity isn’t being particularly repaid?”

May Bartram had a pause. “Do you ask that, by any chance, because you feel at all that yours isn’t? I mean because you have to wait so long.”

Oh he understood what she meant! “For the thing to happen that never does happen? For the Beast to jump out? No, I’m just where I was about it. It isn’t a matter as to which I can choose, I can decide for a change. It isn’t one as to which there can be a change. It’s in the lap of the gods. One’s in the hands of one’s law—there one is. As to the form the law will take, the way it will operate, that’s its own affair.”

“Yes,” Miss Bartram replied; “of course one’s fate’s coming, of course it has come in its own form and its own way, all the while. Only, you know, the form and the way in your case were to have been—well, something so exceptional and, as one may say, so particularly your own.”

Something in this made him look at her with suspicion. “You say ‘were to have been,’ as if in your heart you had begun to doubt.”

“Oh!” she vaguely protested.

“As if you believed,” he went on, “that nothing will now take place.”

She shook her head slowly but rather inscrutably. “You’re far from my thought.”

He continued to look at her. “What then is the matter with you?”

“Well,” she said after another wait, “the matter with me is simply that I’m more sure than ever my curiosity, as you call it, will be but too well repaid.”

They were frankly grave now; he had got up from his seat, had turned once more about the little drawing-room to which, year after year, he brought his inevitable topic; in which he had, as he might have said, tasted their intimate community with every sauce, where every object was as familiar to him as the things of his own house and the very carpets were worn with his fitful walk very much as the desks in old counting-houses are worn by the elbows of generations of clerks. The generations of his nervous moods had been at work there, and the place was the written history of his whole middle life. Under the impression of what his friend had just said he knew himself, for some reason, more aware of these things; which made him, after a moment, stop again before her. “Is it possibly that you’ve grown afraid?”

“Afraid?” He thought, as she repeated the word, that his question had made her, a little, change colour; so that, lest he should have touched on a truth, he explained very kindly: “You remember that that was what you asked me long ago—that first day at Weatherend.”

“Oh yes, and you told me you didn’t know—that I was to see for myself. We’ve said little about it since, even in so long a time.”

“Precisely,” Marcher interposed—“quite as if it were too delicate a matter for us to make free with. Quite as if we might find, on pressure, that I am afraid. For then,” he said, “we shouldn’t, should we? quite know what to do.”

She had for the time no answer to this question. “There have been days when I thought you were. Only, of course,” she added, “there have been days when we have thought almost anything.”

“Everything. Oh!” Marcher softly groaned, as with a gasp, half spent, at the face, more uncovered just then than it had been for a long while, of the imagination always with them. It had always had it’s incalculable moments of glaring out, quite as with the very eyes of the very Beast, and, used as he was to them, they could still draw from him the tribute of a sigh that rose from the depths of his being. All they had thought, first and last, rolled over him; the past seemed to have been reduced to mere barren speculation. This in fact was what the place had just struck him as so full of—the simplification of everything but the state of suspense. That remained only by seeming to hang in the void surrounding it. Even his original fear, if fear it as had been, had lost itself in the desert. “I judge, however,” he continued, “that you see I’m not afraid now.”

“What I see, as I make it out, is that you’ve achieved something almost unprecedented in the way of getting used to danger. Living with it so long and so closely you’ve lost your sense of it; you know it’s there, but you’re indifferent, and you cease even, as of old, to have to whistle in the dark. Considering what the danger is,” May Bartram wound up, “I’m bound to say I don’t think your attitude could well be surpassed.”

John Marcher faintly smiled. “It’s heroic?”

“Certainly—call it that.”

It was what he would have liked indeed to call it. “I am then a man of courage?”

“That’s what you were to show me.”

He still, however, wondered. “But doesn’t the man of courage know what he’s afraid of—or not afraid of? I don’t know that, you see. I don’t focus it. I can’t name it. I only know I’m exposed.”

“Yes, but exposed—how shall I say?—so directly. So intimately. That’s surely enough.”

“Enough to make you feel then—as what we may call the end and the upshot of our watch—that I’m not afraid?”

“You’re not afraid. But it isn’t,” she said, “the end of our watch. That is it isn’t the end of yours. You’ve everything still to see.”

“Then why haven’t you?” he asked. He had had, all along, to-day, the sense of her keeping something back, and he still had it. As this was his first impression of that it quite made a date. The case was the more marked as she didn’t at first answer; which in turn made him go on. “You know something I don’t.” Then his voice, for that of a man of courage, trembled a little. “You know what’s to happen.” Her silence, with the face she showed, was almost a confession—it made him sure. “You know, and you’re afraid to tell me. It’s so bad that you’re afraid I’ll find out.”

All this might be true, for she did look as if, unexpectedly to her, he had crossed some mystic line that she had secretly drawn round her. Yet she might, after all, not have worried; and the real climax was that he himself, at all events, needn’t. “You’ll never find out.”

CHAPTER III

It was all to have made, none the less, as I have said, a date; which came out in the fact that again and again, even after long intervals, other things that passed between them were in relation to this hour but the character of recalls and results. Its immediate effect had been indeed rather to lighten insistence—almost to provoke a reaction; as if their topic had dropped by its own weight and as if moreover, for that matter, Marcher had been visited by one of his occasional warnings against egotism. He had kept up, he felt, and very decently on the whole, his consciousness of the importance of not being selfish, and it was true that he had never sinned in that direction without promptly enough trying to press the scales the other way. He often repaired his fault, the season permitting, by inviting his friend to accompany him to the opera; and it not infrequently thus happened that, to show he didn’t wish her to have but one sort of food for her mind, he was the cause of her appearing there with him a dozen nights in the month. It even happened that, seeing her home at such times, he occasionally went in with her to finish, as he called it, the evening, and, the better to make his point, sat down to the frugal but always careful little supper that awaited his pleasure. His point was made, he thought, by his not eternally insisting with her on himself; made for instance, at such hours, when it befell that, her piano at hand and each of them familiar with it, they went over passages of the opera together. It chanced to be on one of these occasions, however, that he reminded her of her not having answered a certain question he had put to her during the talk that had taken place between them on her last birthday. “What is it that saves you?”—saved her, he meant, from that appearance of variation from the usual human type. If he had practically escaped remark, as she pretended, by doing, in the most important particular, what most men do—find the answer to life in patching up an alliance of a sort with a woman no better than himself—how had she escaped it, and how could the alliance, such as it was, since they must suppose it had been more or less noticed, have failed to make her rather positively talked about?

“I never said,” May Bartram replied, “that it hadn’t made me a good deal talked about.”

“Ah well then you’re not ‘saved.’”

“It hasn’t been a question for me. If you’ve had your woman I’ve had,” she said, “my man.”

“And you mean that makes you all right?”

Oh it was always as if there were so much to say!

“I don’t know why it shouldn’t make me—humanly, which is what we’re speaking of—as right as it makes you.”

“I see,” Marcher returned. “‘Humanly,’ no doubt, as showing that you’re living for something. Not, that is, just for me and my secret.”

May Bartram smiled. “I don’t pretend it exactly shows that I’m not living for you. It’s my intimacy with you that’s in question.”

He laughed as he saw what she meant. “Yes, but since, as you say, I’m only, so far as people make out, ordinary, you’re—aren’t you? no more than ordinary either. You help me to pass for a man like another. So if I am, as I understand you, you’re not compromised. Is that it?”

She had another of her waits, but she spoke clearly enough. “That’s it. It’s all that concerns me—to help you to pass for a man like another.”

He was careful to acknowledge the remark handsomely. “How kind, how beautiful, you are to me! How shall I ever repay you?”

She had her last grave pause, as if there might be a choice of ways. But she chose. “By going on as you are.”

It was into this going on as he was that they relapsed, and really for so long a time that the day inevitably came for a further sounding of their depths. These depths, constantly bridged over by a structure firm enough in spite of its lightness and of its occasional oscillation in the somewhat vertiginous air, invited on occasion, in the interest of their nerves, a dropping of the plummet and a measurement of the abyss. A difference had been made moreover, once for all, by the fact that she had all the while not appeared to feel the need of rebutting his charge of an idea within her that she didn’t dare to express—a charge uttered just before one of the fullest of their later discussions ended. It had come up for him then that she “knew” something and that what she knew was bad—too bad to tell him. When he had spoken of it as visibly so bad that she was afraid he might find it out, her reply had left the matter too equivocal to be let alone and yet, for Marcher’s special sensibility, almost too formidable again to touch. He circled about it at a distance that alternately narrowed and widened and that still wasn’t much affected by the consciousness in him that there was nothing she could “know,” after all, any better than he did. She had no source of knowledge he hadn’t equally—except of course that she might have finer nerves. That was what women had where they were interested; they made out things, where people were concerned, that the people often couldn’t have made out for themselves. Their nerves, their sensibility, their imagination, were conductors and revealers, and the beauty of May Bartram was in particular that she had given herself so to his case. He felt in these days what, oddly enough, he had never felt before, the growth of a dread of losing her by some catastrophe—some catastrophe that yet wouldn’t at all be the catastrophe: partly because she had almost of a sudden begun to strike him as more useful to him than ever yet, and partly by reason of an appearance of uncertainty in her health, co-incident and equally new. It was characteristic of the inner detachment he had hitherto so successfully cultivated and to which our whole account of him is a reference, it was characteristic that his complications, such as they were, had never yet seemed so as at this crisis to thicken about him, even to the point of making him ask himself if he were, by any chance, of a truth, within sight or sound, within touch or reach, within the immediate jurisdiction, of the thing that waited.

When the day came, as come it had to, that his friend confessed to him her fear of a deep disorder in her blood, he felt somehow the shadow of a change and the chill of a shock. He immediately began to imagine aggravations and disasters, and above all to think of her peril as the direct menace for himself of personal privation. This indeed gave him one of those partial recoveries of equanimity that were agreeable to him—it showed him that what was still first in his mind was the loss she herself might suffer. “What if she should have to die before knowing, before seeing—?” It would have been brutal, in the early stages of her trouble, to put that question to her; but it had immediately sounded for him to his own concern, and the possibility was what most made him sorry for her. If she did “know,” moreover, in the sense of her having had some—what should he think?—mystical irresistible light, this would make the matter not better, but worse, inasmuch as her original adoption of his own curiosity had quite become the basis of her life. She had been living to see what would be to be seen, and it would quite lacerate her to have to give up before the accomplishment of the vision. These reflexions, as I say, quickened his generosity; yet, make them as he might, he saw himself, with the lapse of the period, more and more disconcerted. It lapsed for him with a strange steady sweep, and the oddest oddity was that it gave him, independently of the threat of much inconvenience, almost the only positive surprise his career, if career it could be called, had yet offered him. She kept the house as she had never done; he had to go to her to see her—she could meet him nowhere now, though there was scarce a corner of their loved old London in which she hadn’t in the past, at one time or another, done so; and he found her always seated by her fire in the deep old-fashioned chair she was less and less able to leave. He had been struck one day, after an absence exceeding his usual measure, with her suddenly looking much older to him than he had ever thought of her being; then he recognised that the suddenness was all on his side—he had just simply and suddenly noticed. She looked older because inevitably, after so many years, she was old, or almost; which was of course true in still greater measure of her companion. If she was old, or almost, John Marcher assuredly was, and yet it was her showing of the lesson, not his own, that brought the truth home to him. His surprises began here; when once they had begun they multiplied; they came rather with a rush: it was as if, in the oddest way in the world, they had all been kept back, sown in a thick cluster, for the late afternoon of life, the time at which for people in general the unexpected has died out.

One of them was that he should have caught himself—for he had so done — really wondering if the great accident would take form now as nothing more than his being condemned to see this charming woman, this admirable friend, pass away from him. He had never so unreservedly qualified her as while confronted in thought with such a possibility; in spite of which there was small doubt for him that as an answer to his long riddle the mere effacement of even so fine a feature of his situation would be an abject anticlimax. It would represent, as connected with his past attitude, a drop of dignity under the shadow of which his existence could only become the most grotesques of failures. He had been far from holding it a failure—long as he had waited for the appearance that was to make it a success. He had waited for quite another thing, not for such a thing as that. The breath of his good faith came short, however, as he recognised how long he had waited, or how long at least his companion had. That she, at all events, might be recorded as having waited in vain—this affected him sharply, and all the more because of his it first having done little more than amuse himself with the idea. It grew more grave as the gravity of her condition grew, and the state of mind it produced in him, which he himself ended by watching as if it had been some definite disfigurement of his outer person, may pass for another of his surprises. This conjoined itself still with another, the really stupefying consciousness of a question that he would have allowed to shape itself had he dared. What did everything mean—what, that is, did she mean, she and her vain waiting and her probable death and the soundless admonition of it all—unless that, at this time of day, it was simply, it was overwhelmingly too late? He had never at any stage of his queer consciousness admitted the whisper of such a correction; he had never till within these last few months been so false to his conviction as not to hold that what was to come to him had time, whether he struck himself as having it or not. That at last, at last, he certainly hadn’t it, to speak of, or had it but in the scantiest measure—such, soon enough, as things went with him, became the inference with which his old obsession had to reckon: and this it was not helped to do by the more and more confirmed appearance that the great vagueness casting the long shadow in which he had lived had, to attest itself, almost no margin left. Since it was in Time that he was to have met his fate, so it was in Time that his fate was to have acted; and as he waked up to the sense of no longer being young, which was exactly the sense of being stale, just as that, in turn, was the sense of being weak, he waked up to another matter beside. It all hung together; they were subject, he and the great vagueness, to an equal and indivisible law. When the possibilities themselves had accordingly turned stale, when the secret of the gods had grown faint, had perhaps even quite evaporated, that, and that only, was failure. It wouldn’t have been failure to be bankrupt, dishonoured, pilloried, hanged; it was failure not to be anything. And so, in the dark valley into which his path had taken its unlooked-for twist, he wondered not a little as he groped. He didn’t care what awful crash might overtake him, with what ignominy or what monstrosity he might yet he associated—since he wasn’t after all too utterly old to suffer—if it would only be decently proportionate to the posture he had kept, all his life, in the threatened presence of it. He had but one desire left—that he shouldn’t have been “sold.”

CHAPTER IV

Then it was that, one afternoon, while the spring of the year was young and new she met all in her own way his frankest betrayal of these alarms. He had gone in late to see her, but evening hadn’t settled and she was presented to him in that long fresh light of waning April days which affects us often with a sadness sharper than the greyest hours of autumn. The week had been warm, the spring was supposed to have begun early, and May Bartram sat, for the first time in the year, without a fire; a fact that, to Marcher’s sense, gave the scene of which she formed part a smooth and ultimate look, an air of knowing, in its immaculate order and cold meaningless cheer, that it would never see a fire again. Her own aspect—he could scarce have said why—intensified this note. Almost as white as wax, with the marks and signs in her face as numerous and as fine as if they had been etched by a needle, with soft white draperies relieved by a faded green scarf on the delicate tone of which the years had further refined, she was the picture of a serene and exquisite but impenetrable sphinx, whose head, or indeed all whose person, might have been powdered with silver. She was a sphinx, yet with her white petals and green fronds she might have been a lily too—only an artificial lily, wonderfully imitated and constantly kept, without dust or stain, though not exempt from a slight droop and a complexity of faint creases, under some clear glass bell. The perfection of household care, of high polish and finish, always reigned in her rooms, but they now looked most as if everything had been wound up, tucked in, put away, so that she might sit with folded hands and with nothing more to do. She was “out of it,” to Marcher’s vision; her work was over; she communicated with him as across some gulf or from some island of rest that she had already reached, and it made him feel strangely abandoned. Was it—or rather wasn’t it—that if for so long she had been watching with him the answer to their question must have swum into her ken and taken on its name, so that her occupation was verily gone? He had as much as charged her with this in saying to her, many months before, that she even then knew something she was keeping from him. It was a point he had never since ventured to press, vaguely fearing as he did that it might become a difference, perhaps a disagreement, between them. He had in this later time turned nervous, which was what he in all the other years had never been; and the oddity was that his nervousness should have waited till he had begun to doubt, should have held off so long as he was sure. There was something, it seemed to him, that the wrong word would bring down on his head, something that would so at least ease off his tension. But he wanted not to speak the wrong word; that would make everything ugly. He wanted the knowledge he lacked to drop on him, if drop it could, by its own august weight. If she was to forsake him it was surely for her to take leave. This was why he didn’t directly ask her again what she knew; but it was also why, approaching the matter from another side, he said to her in the course of his visit: “What do you regard as the very worst that at this time of day can happen to me?”

He had asked her that in the past often enough; they had, with the odd irregular rhythm of their intensities and avoidances, exchanged ideas about it and then had seen the ideas washed away by cool intervals, washed like figures traced in sea-sand. It had ever been the mark of their talk that the oldest allusions in it required but a little dismissal and reaction to come out again, sounding for the hour as new. She could thus at present meet his enquiry quite freshly and patiently. “Oh yes, I’ve repeatedly thought, only it always seemed to me of old that I couldn’t quite make up my mind. I thought of dreadful things, between which it was difficult to choose; and so must you have done.”

“Rather! I feel now as if I had scarce done anything else. I appear to myself to have spent my life in thinking of nothing but dreadful things. A great many of them I’ve at different times named to you, but there were others I couldn’t name.”

“They were too, too dreadful?”

“Too, too dreadful—some of them.”

She looked at him a minute, and there came to him as he met it, an inconsequent sense that her eyes, when one got their full clearness, were still as beautiful as they had been in youth, only beautiful with a strange cold light—a light that somehow was a part of the effect, if it wasn’t rather a part of the cause, of the pale hard sweetness of the season and the hour. “And yet,” she said at last, “there are horrors we’ve mentioned.”

It deepened the strangeness to see her, as such a figure in such a picture, talk of “horrors,” but she was to do in a few minutes something stranger yet—though even of this he was to take the full measure but afterwards—and the note of it already trembled. It was, for the matter of that, one of the signs that her eyes were having again the high flicker of their prime. He had to admit, however, what she said. “Oh yes, there were times when we did go far.” He caught himself in the act of speaking as if it all were over. Well, he wished it were; and the consummation depended for him clearly more and more on his friend.

But she had now a soft smile. “Oh far—!”

It was oddly ironic. “Do you mean you’re prepared to go further?”

She was frail and ancient and charming as she continued to look at him, yet it was rather as if she had lost the thread. “Do you consider that we went far?”

“Why I thought it the point you were just making—that we had looked most things in the face.”

“Including each other?” She still smiled. “But you’re quite right. We’ve had together great imaginations, often great fears; but some of them have been unspoken.”

“Then the worst—we haven’t faced that. I could face it, I believe, if I knew what you think it. I feel,” he explained, “as if I had lost my power to conceive such things.” And he wondered if he looked as blank as he sounded. “It’s spent.”

“Then why do you assume,” she asked, “that mine isn’t?”

“Because you’ve given me signs to the contrary. It isn’t a question for you of conceiving, imagining, comparing. It isn’t a question now of choosing.” At last he came out with it. “You know something I don’t. You’ve shown me that before.”

These last words had affected her, he made out in a moment, exceedingly, and she spoke with firmness. “I’ve shown you, my dear, nothing.”

He shook his head. “You can’t hide it.”

“Oh, oh!” May Bartram sounded over what she couldn’t hide. It was almost a smothered groan.

“You admitted it months ago, when I spoke of it to you as of something you were afraid I should find out. Your answer was that I couldn’t, that I wouldn’t, and I don’t pretend I have. But you had something therefore in mind, and I see now how it must have been, how it still is, the possibility that, of all possibilities, has settled itself for you as the worst. This,” he went on, “is why I appeal to you. I’m only afraid of ignorance to-day—I’m not afraid of knowledge.” And then as for a while she said nothing: “What makes me sure is that I see in your face and feel here, in this air and amid these appearances, that you’re out of it. You’ve done. You’ve had your experience. You leave me to my fate.”

Well, she listened, motionless and white in her chair, as on a decision to be made, so that her manner was fairly an avowal, though still, with a small fine inner stiffness, an imperfect surrender. “It would be the worst,” she finally let herself say. “I mean the thing I’ve never said.”

It hushed him a moment. “More monstrous than all the monstrosities we’ve named?”

“More monstrous. Isn’t that what you sufficiently express,” she asked, “in calling it the worst?”

Marcher thought. “Assuredly—if you mean, as I do, something that includes all the loss and all the shame that are thinkable.”

“It would if it should happen,” said May Bartram. “What we’re speaking of, remember, is only my idea.”

“It’s your belief,” Marcher returned. “That’s enough for me. I feel your beliefs are right. Therefore if, having this one, you give me no more light on it, you abandon me.”

“No, no!” she repeated. “I’m with you—don’t you see?—still.” And as to make it more vivid to him she rose from her chair—a movement she seldom risked in these days—and showed herself, all draped and all soft, in her fairness and slimness. “I haven’t forsaken you.”

It was really, in its effort against weakness, a generous assurance, and had the success of the impulse not, happily, been great, it would have touched him to pain more than to pleasure. But the cold charm in her eyes had spread, as she hovered before him, to all the rest of her person, so that it was for the minute almost a recovery of youth. He couldn’t pity her for that; he could only take her as she showed—as capable even yet of helping him. It was as if, at the same time, her light might at any instant go out; wherefore he must make the most of it. There passed before him with intensity the three or four things he wanted most to know; but the question that came of itself to his lips really covered the others. “Then tell me if I shall consciously suffer.”

She promptly shook her head. “Never!”

It confirmed the authority he imputed to her, and it produced on him an extraordinary effect. “Well, what’s better than that? Do you call that the worst?”

“You think nothing is better?” she asked.

She seemed to mean something so special that he again sharply wondered, though still with the dawn of a prospect of relief. “Why not, if one doesn’t know?” After which, as their eyes, over his question, met in a silence, the dawn deepened, and something to his purpose came prodigiously out of her very face. His own, as he took it in, suddenly flushed to the forehead, and he gasped with the force of a perception to which, on the instant, everything fitted. The sound of his gasp filled the air; then he became articulate. “I see—if I don’t suffer!”

In her own look, however, was doubt. “You see what?”

“Why what you mean—what you’ve always meant.”

She again shook her head. “What I mean isn’t what I’ve always meant. It’s different.”

“It’s something new?”

She hung back from it a little. “Something new. It’s not what you think. I see what you think.”

His divination drew breath then; only her correction might be wrong. “It isn’t that I am a blockhead?” he asked between faintness and grimness. “It isn’t that it’s all a mistake?”

“A mistake?” she pityingly echoed. That possibility, for her, he saw, would be monstrous; and if she guaranteed him the immunity from pain it would accordingly not be what she had in mind. “Oh no,” she declared; “it’s nothing of that sort. You’ve been right.”

Yet he couldn’t help asking himself if she weren’t, thus pressed, speaking but to save him. It seemed to him he should be most in a hole if his history should prove all a platitude. “Are you telling me the truth, so that I shan’t have been a bigger idiot than I can bear to know? I haven’t lived with a vain imagination, in the most besotted illusion? I haven’t waited but to see the door shut in my face?”

She shook her head again. “However the case stands that isn’t the truth. Whatever the reality, it is a reality. The door isn’t shut. The door’s open,” said May Bartram.

“Then something’s to come?”

She waited once again, always with her cold sweet eyes on him. “It’s never too late.” She had, with her gliding step, diminished the distance between them, and she stood nearer to him, close to him, a minute, as if still charged with the unspoken. Her movement might have been for some finer emphasis of what she was at once hesitating and deciding to say. He had been standing by the chimney-piece, fireless and sparely adorned, a small perfect old French clock and two morsels of rosy Dresden constituting all its furniture; and her hand grasped the shelf while she kept him waiting, grasped it a little as for support and encouragement. She only kept him waiting, however; that is he only waited. It had become suddenly, from her movement and attitude, beautiful and vivid to him that she had something more to give him; her wasted face delicately shone with it—it glittered almost as with the white lustre of silver in her expression. She was right, incontestably, for what he saw in her face was the truth, and strangely, without consequence, while their talk of it as dreadful was still in the air, she appeared to present it as inordinately soft. This, prompting bewilderment, made him but gape the more gratefully for her revelation, so that they continued for some minutes silent, her face shining at him, her contact imponderably pressing, and his stare all kind but all expectant. The end, none the less, was that what he had expected failed to come to him. Something else took place instead, which seemed to consist at first in the mere closing of her eyes. She gave way at the same instant to a slow fine shudder, and though he remained staring—though he stared in fact but the harder—turned off and regained her chair. It was the end of what she had been intending, but it left him thinking only of that.

“Well, you don’t say—?”

She had touched in her passage a bell near the chimney and had sunk back strangely pale. “I’m afraid I’m too ill.”

“Too ill to tell me?” it sprang up sharp to him, and almost to his lips, the fear she might die without giving him light. He checked himself in time from so expressing his question, but she answered as if she had heard the words.

“Don’t you know—now?”

“‘Now’—?” She had spoken as if some difference had been made within the moment. But her maid, quickly obedient to her bell, was already with them. “I know nothing.” And he was afterwards to say to himself that he must have spoken with odious impatience, such an impatience as to show that, supremely disconcerted, he washed his hands of the whole question.

“Oh!” said May Bartram.

“Are you in pain?” he asked as the woman went to her.

“No,” said May Bartram.

Her maid, who had put an arm round her as if to take her to her room, fixed on him eyes that appealingly contradicted her; in spite of which, however, he showed once more his mystification.

“What then has happened?”

She was once more, with her companion’s help, on her feet, and, feeling withdrawal imposed on him, he had blankly found his hat and gloves and had reached the door. Yet he waited for her answer. “What was to,” she said.

CHAPTER V

He came back the next day, but she was then unable to see him, and as it was literally the first time this had occurred in the long stretch of their acquaintance he turned away, defeated and sore, almost angry—or feeling at least that such a break in their custom was really the beginning of the end—and wandered alone with his thoughts, especially with the one he was least able to keep down. She was dying and he would lose her; she was dying and his life would end. He stopped in the Park, into which he had passed, and stared before him at his recurrent doubt. Away from her the doubt pressed again; in her presence he had believed her, but as he felt his forlornness he threw himself into the explanation that, nearest at hand, had most of a miserable warmth for him and least of a cold torment. She had deceived him to save him—to put him off with something in which he should be able to rest. What could the thing that was to happen to him be, after all, but just this thing that had began to happen? Her dying, her death, his consequent solitude—that was what he had figured as the Beast in the Jungle, that was what had been in the lap of the gods. He had had her word for it as he left her—what else on earth could she have meant? It wasn’t a thing of a monstrous order; not a fate rare and distinguished; not a stroke of fortune that overwhelmed and immortalised; it had only the stamp of the common doom. But poor Marcher at this hour judged the common doom sufficient. It would serve his turn, and even as the consummation of infinite waiting he would bend his pride to accept it. He sat down on a bench in the twilight. He hadn’t been a fool. Something had been, as she had said, to come. Before he rose indeed it had quite struck him that the final fact really matched with the long avenue through which he had had to reach it. As sharing his suspense and as giving herself all, giving her life, to bring it to an end, she had come with him every step of the way. He had lived by her aid, and to leave her behind would be cruelly, damnably to miss her. What could be more overwhelming than that?

Well, he was to know within the week, for though she kept him a while at bay, left him restless and wretched during a series of days on each of which he asked about her only again to have to turn away, she ended his trial by receiving him where she had always received him. Yet she had been brought out at some hazard into the presence of so many of the things that were, consciously, vainly, half their past, and there was scant service left in the gentleness of her mere desire, all too visible, to check his obsession and wind up his long trouble. That was clearly what she wanted; the one thing more for her own peace while she could still put out her hand. He was so affected by her state that, once seated by her chair, he was moved to let everything go; it was she herself therefore who brought him back, took up again, before she dismissed him, her last word of the other time. She showed how she wished to leave their business in order. “I’m not sure you understood. You’ve nothing to wait for more. It has come.”

Oh how he looked at her! “Really?”

“Really.”

“The thing that, as you said, was to?”

“The thing that we began in our youth to watch for.”

Face to face with her once more he believed her; it was a claim to which he had so abjectly little to oppose. “You mean that it has come as a positive definite occurrence, with a name and a date?”

“Positive. Definite. I don’t know about the ‘name,’ but, oh with a date!”

He found himself again too helplessly at sea. “But come in the night—come and passed me by?”

May Bartram had her strange faint smile. “Oh no, it hasn’t passed you by!”

“But if I haven’t been aware of it and it hasn’t touched me—?”

“Ah your not being aware of it”—and she seemed to hesitate an instant to deal with this—“your not being aware of it is the strangeness in the strangeness. It’s the wonder of the wonder.” She spoke as with the softness almost of a sick child, yet now at last, at the end of all, with the perfect straightness of a sibyl. She visibly knew that she knew, and the effect on him was of something co-ordinate, in its high character, with the law that had ruled him. It was the true voice of the law; so on her lips would the law itself have sounded. “It has touched you,” she went on. “It has done its office. It has made you all its own.”

“So utterly without my knowing it?”

“So utterly without your knowing it.” His hand, as he leaned to her, was on the arm of her chair, and, dimly smiling always now, she placed her own on it. “It’s enough if I know it.”

“Oh!” he confusedly breathed, as she herself of late so often had done.

“What I long ago said is true. You’ll never know now, and I think you ought to be content. You’ve had it,” said May Bartram.

“But had what?”

“Why what was to have marked you out. The proof of your law. It has acted. I’m too glad,” she then bravely added, “to have been able to see what it’s not.”

He continued to attach his eyes to her, and with the sense that it was all beyond him, and that she was too, he would still have sharply challenged her hadn’t he so felt it an abuse of her weakness to do more than take devoutly what she gave him, take it hushed as to a revelation. If he did speak, it was out of the foreknowledge of his loneliness to come. “If you’re glad of what it’s ‘not’ it might then have been worse?”

She turned her eyes away, she looked straight before her; with which after a moment: “Well, you know our fears.”

He wondered. “It’s something then we never feared?”

On this slowly she turned to him. “Did we ever dream, with all our dreams, that we should sit and talk of it thus?”

He tried for a little to make out that they had; but it was as if their dreams, numberless enough, were in solution in some thick cold mist through which thought lost itself. “It might have been that we couldn’t talk.”

“Well”—she did her best for him—“not from this side. This, you see,” she said, “is the other side.”

“I think,” poor Marcher returned, “that all sides are the same to me.” Then, however, as she gently shook her head in correction: “We mightn’t, as it were, have got across—?”

“To where we are—no. We’re here”—she made her weak emphasis.

“And much good does it do us!” was her friend’s frank comment.

“It does us the good it can. It does us the good that it isn’t here. It’s past. It’s behind,” said May Bartram. “Before—” but her voice dropped.

He had got up, not to tire her, but it was hard to combat his yearning. She after all told him nothing but that his light had failed—which he knew well enough without her. “Before—?” he blankly echoed.

“Before you see, it was always to come. That kept it present.”

“Oh I don’t care what comes now! Besides,” Marcher added, “it seems to me I liked it better present, as you say, than I can like it absent with your absence.”

“Oh mine!”—and her pale hands made light of it.

“With the absence of everything.” He had a dreadful sense of standing there before her for—so far as anything but this proved, this bottomless drop was concerned—the last time of their life. It rested on him with a weight he felt he could scarce bear, and this weight it apparently was that still pressed out what remained in him of speakable protest. “I believe you; but I can’t begin to pretend I understand. Nothing, for me, is past; nothing will pass till I pass myself, which I pray my stars may be as soon as possible. Say, however,” he added, “that I’ve eaten my cake, as you contend, to the last crumb—how can the thing I’ve never felt at all be the thing I was marked out to feel?”

She met him perhaps less directly, but she met him unperturbed. “You take your ‘feelings’ for granted. You were to suffer your fate. That was not necessarily to know it.”

“How in the world—when what is such knowledge but suffering?”

She looked up at him a while in silence. “No—you don’t understand.”

“I suffer,” said John Marcher.

“Don’t, don’t!”

“How can I help at least that?”

“Don’t!” May Bartram repeated.

She spoke it in a tone so special, in spite of her weakness, that he stared an instant—stared as if some light, hitherto hidden, had shimmered across his vision. Darkness again closed over it, but the gleam had already become for him an idea. “Because I haven’t the right—?”

“Don’t know—when you needn’t,” she mercifully urged. “You needn’t—for we shouldn’t.”

“Shouldn’t?” If he could but know what she meant!

“No— it’s too much.”

“Too much?” he still asked but with a mystification that was the next moment of a sudden to give way. Her words, if they meant something, affected him in this light—the light also of her wasted face—as meaning all, and the sense of what knowledge had been for herself came over him with a rush which broke through into a question. “Is it of that then you’re dying?”

She but watched him, gravely at first, as to see, with this, where he was, and she might have seen something or feared something that moved her sympathy. “I would live for you still—if I could.” Her eyes closed for a little, as if, withdrawn into herself, she were for a last time trying. “But I can’t!” she said as she raised them again to take leave of him.

She couldn’t indeed, as but too promptly and sharply appeared, and he had no vision of her after this that was anything but darkness and doom. They had parted for ever in that strange talk; access to her chamber of pain, rigidly guarded, was almost wholly forbidden him; he was feeling now moreover, in the face of doctors, nurses, the two or three relatives attracted doubtless by the presumption of what she had to “leave,” how few were the rights, as they were called in such cases, that he had to put forward, and how odd it might even seem that their intimacy shouldn’t have given him more of them. The stupidest fourth cousin had more, even though she had been nothing in such a person’s life. She had been a feature of features in his, for what else was it to have been so indispensable? Strange beyond saying were the ways of existence, baffling for him the anomaly of his lack, as he felt it to be, of producible claim. A woman might have been, as it were, everything to him, and it might yet present him, in no connexion that any one seemed held to recognise. If this was the case in these closing weeks it was the case more sharply on the occasion of the last offices rendered, in the great grey London cemetery, to what had been mortal, to what had been precious, in his friend. The concourse at her grave was not numerous, but he saw himself treated as scarce more nearly concerned with it than if there had been a thousand others. He was in short from this moment face to face with the fact that he was to profit extraordinarily little by the interest May Bartram had taken in him. He couldn’t quite have said what he expected, but he hadn’t surely expected this approach to a double privation. Not only had her interest failed him, but he seemed to feel himself unattended—and for a reason he couldn’t seize—by the distinction, the dignity, the propriety, if nothing else, of the man markedly bereaved. It was as if, in the view of society he had not been markedly bereaved, as if there still failed some sign or proof of it, and as if none the less his character could never be affirmed nor the deficiency ever made up. There were moments as the weeks went by when he would have liked, by some almost aggressive act, to take his stand on the intimacy of his loss, in order that it might be questioned and his retort, to the relief of his spirit, so recorded; but the moments of an irritation more helpless followed fast on these, the moments during which, turning things over with a good conscience but with a bare horizon, he found himself wondering if he oughtn’t to have begun, so to speak, further back.

He found himself wondering indeed at many things, and this last speculation had others to keep it company. What could he have done, after all, in her lifetime, without giving them both, as it were, away? He couldn’t have made known she was watching him, for that would have published the superstition of the Beast. This was what closed his mouth now—now that the Jungle had been thrashed to vacancy and that the Beast had stolen away. It sounded too foolish and too flat; the difference for him in this particular, the extinction in his life of the element of suspense, was such as in fact to surprise him. He could scarce have said what the effect resembled; the abrupt cessation, the positive prohibition, of music perhaps, more than anything else, in some place all adjusted and all accustomed to sonority and to attention. If he could at any rate have conceived lifting the veil from his image at some moment of the past (what had he done, after all, if not lift it to her?) so to do this to-day, to talk to people at large of the Jungle cleared and confide to them that he now felt it as safe, would have been not only to see them listen as to a goodwife’s tale, but really to hear himself tell one. What it presently came to in truth was that poor Marcher waded through his beaten grass, where no life stirred, where no breath sounded, where no evil eye seemed to gleam from a possible lair, very much as if vaguely looking for the Beast, and still more as if acutely missing it. He walked about in an existence that had grown strangely more spacious, and, stopping fitfully in places where the undergrowth of life struck him as closer, asked himself yearningly, wondered secretly and sorely, if it would have lurked here or there. It would have at all events sprung; what was at least complete was his belief in the truth itself of the assurance given him. The change from his old sense to his new was absolute and final: what was to happen had so absolutely and finally happened that he was as little able to know a fear for his future as to know a hope; so absent in short was any question of anything still to come. He was to live entirely with the other question, that of his unidentified past, that of his having to see his fortune impenetrably muffled and masked.

The torment of this vision became then his occupation; he couldn’t perhaps have consented to live but for the possibility of guessing. She had told him, his friend, not to guess; she had forbidden him, so far as he might, to know, and she had even in a sort denied the power in him to learn: which were so many things, precisely, to deprive him of rest. It wasn’t that he wanted, he argued for fairness, that anything past and done should repeat itself; it was only that he shouldn’t, as an anticlimax, have been taken sleeping so sound as not to be able to win back by an effort of thought the lost stuff of consciousness. He declared to himself at moments that he would either win it back or have done with consciousness for ever; he made this idea his one motive in fine, made it so much his passion that none other, to compare with it, seemed ever to have touched him. The lost stuff of consciousness became thus for him as a strayed or stolen child to an unappeasable father; he hunted it up and down very much as if he were knocking at doors and enquiring of the police. This was the spirit in which, inevitably, he set himself to travel; he started on a journey that was to be as long as he could make it; it danced before him that, as the other side of the globe couldn’t possibly have less to say to him, it might, by a possibility of suggestion, have more. Before he quitted London, however, he made a pilgrimage to May Bartram’s grave, took his way to it through the endless avenues of the grim suburban necropolis, sought it out in the wilderness of tombs, and, though he had come but for the renewal of the act of farewell, found himself, when he had at last stood by it, beguiled into long intensities. He stood for an hour, powerless to turn away and yet powerless to penetrate the darkness of death; fixing with his eyes her inscribed name and date, beating his forehead against the fact of the secret they kept, drawing his breath, while he waited, as if some sense would in pity of him rise from the stones. He kneeled on the stones, however, in vain; they kept what they concealed; and if the face of the tomb did become a face for him it was because her two names became a pair of eyes that didn’t know him. He gave them a last long look, but no palest light broke.

CHAPTER VI

He stayed away, after this, for a year; he visited the depths of Asia, spending himself on scenes of romantic interest, of superlative sanctity; but what was present to him everywhere was that for a man who had known what he had known the world was vulgar and vain. The state of mind in which he had lived for so many years shone out to him, in reflexion, as a light that coloured and refined, a light beside which the glow of the East was garish cheap and thin. The terrible truth was that he had lost—with everything else—a distinction as well the things he saw couldn’t help being common when he had become common to look at them. He was simply now one of them himself—he was in the dust, without a peg for the sense of difference; and there were hours when, before the temples of gods and the sepulchres of kings, his spirit turned for nobleness of association to the barely discriminated slab in the London suburb. That had become for him, and more intensely with time and distance, his one witness of a past glory. It was all that was left to him for proof or pride, yet the past glories of Pharaohs were nothing to him as he thought of it. Small wonder then that he came back to it on the morrow of his return. He was drawn there this time as irresistibly as the other, yet with a confidence, almost, that was doubtless the effect of the many months that had elapsed. He had lived, in spite of himself, into his change of feeling, and in wandering over the earth had wandered, as might be said, from the circumference to the centre of his desert. He had settled to his safety and accepted perforce his extinction; figuring to himself, with some colour, in the likeness of certain little old men he remembered to have seen, of whom, all meagre and wizened as they might look, it was related that they had in their time fought twenty duels or been loved by ten princesses. They indeed had been wondrous for others while he was but wondrous for himself; which, however, was exactly the cause of his haste to renew the wonder by getting back, as he might put it, into his own presence. That had quickened his steps and checked his delay. If his visit was prompt it was because he had been separated so long from the part of himself that alone he now valued.

It’s accordingly not false to say that he reached his goal with a certain elation and stood there again with a certain assurance. The creature beneath the sod knew of his rare experience, so that, strangely now, the place had lost for him its mere blankness of expression. It met him in mildness—not, as before, in mockery; it wore for him the air of conscious greeting that we find, after absence, in things that have closely belonged to us and which seem to confess of themselves to the connexion. The plot of ground, the graven tablet, the tended flowers affected him so as belonging to him that he resembled for the hour a contented landlord reviewing a piece of property. Whatever had happened—well, had happened. He had not come back this time with the vanity of that question, his former worrying “What, what?” now practically so spent. Yet he would none the less never again so cut himself off from the spot; he would come back to it every month, for if he did nothing else by its aid he at least held up his head. It thus grew for him, in the oddest way, a positive resource; he carried out his idea of periodical returns, which took their place at last among the most inveterate of his habits. What it all amounted to, oddly enough, was that in his finally so simplified world this garden of death gave him the few square feet of earth on which he could still most live. It was as if, being nothing anywhere else for any one, nothing even for himself, he were just everything here, and if not for a crowd of witnesses or indeed for any witness but John Marcher, then by clear right of the register that he could scan like an open page. The open page was the tomb of his friend, and there were the facts of the past, there the truth of his life, there the backward reaches in which he could lose himself. He did this from time to time with such effect that he seemed to wander through the old years with his hand in the arm of a companion who was, in the most extraordinary manner, his other, his younger self; and to wander, which was more extraordinary yet, round and round a third presence—not wandering she, but stationary, still, whose eyes, turning with his revolution, never ceased to follow him, and whose seat was his point, so to speak, of orientation. Thus in short he settled to live—feeding all on the sense that he once had lived, and dependent on it not alone for a support but for an identity.

It sufficed him in its way for months and the year elapsed; it would doubtless even have carried him further but for an accident, superficially slight, which moved him, quite in another direction, with a force beyond any of his impressions of Egypt or of India. It was a thing of the merest chance—the turn, as he afterwards felt, of a hair, though he was indeed to live to believe that if light hadn’t come to him in this particular fashion it would still have come in another. He was to live to believe this, I say, though he was not to live, I may not less definitely mention, to do much else. We allow him at any rate the benefit of the conviction, struggling up for him at the end, that, whatever might have happened or not happened, he would have come round of himself to the light. The incident of an autumn day had put the match to the train laid from of old by his misery. With the light before him he knew that even of late his ache had only been smothered. It was strangely drugged, but it throbbed; at the touch it began to bleed. And the touch, in the event, was the face of a fellow-mortal. This face, one grey afternoon when the leaves were thick in the alleys, looked into Marcher’s own, at the cemetery, with an expression like the cut of a blade. He felt it, that is, so deep down that he winced at the steady thrust. The person who so mutely assaulted him was a figure he had noticed, on reaching his own goal, absorbed by a grave a short distance away, a grave apparently fresh, so that the emotion of the visitor would probably match it for frankness. This fact alone forbade further attention, though during the time he stayed he remained vaguely conscious of his neighbour, a middle-aged man apparently, in mourning, whose bowed back, among the clustered monuments and mortuary yews, was constantly presented. Marcher’s theory that these were elements in contact with which he himself revived, had suffered, on this occasion, it may be granted, a marked, an excessive check. The autumn day was dire for him as none had recently been, and he rested with a heaviness he had not yet known on the low stone table that bore May Bartram’s name. He rested without power to move, as if some spring in him, some spell vouchsafed, had suddenly been broken for ever. If he could have done that moment as he wanted he would simply have stretched himself on the slab that was ready to take him, treating it as a place prepared to receive his last sleep. What in all the wide world had he now to keep awake for? He stared before him with the question, and it was then that, as one of the cemetery walks passed near him, he caught the shock of the face.

His neighbour at the other grave had withdrawn, as he himself, with force enough in him, would have done by now, and was advancing along the path on his way to one of the gates. This brought him close, and his pace, was slow, so that—and all the more as there was a kind of hunger in his look—the two men were for a minute directly confronted. Marcher knew him at once for one of the deeply stricken—a perception so sharp that nothing else in the picture comparatively lived, neither his dress, his age, nor his presumable character and class; nothing lived but the deep ravage of the features that he showed. He showed them—that was the point; he was moved, as he passed, by some impulse that was either a signal for sympathy or, more possibly, a challenge to an opposed sorrow. He might already have been aware of our friend, might at some previous hour have noticed in him the smooth habit of the scene, with which the state of his own senses so scantly consorted, and might thereby have been stirred as by an overt discord. What Marcher was at all events conscious of was in the first place that the image of scarred passion presented to him was conscious too—of something that profaned the air; and in the second that, roused, startled, shocked, he was yet the next moment looking after it, as it went, with envy. The most extraordinary thing that had happened to him—though he had given that name to other matters as well—took place, after his immediate vague stare, as a consequence of this impression. The stranger passed, but the raw glare of his grief remained, making our friend wonder in pity what wrong, what wound it expressed, what injury not to be healed. What had the man had, to make him by the loss of it so bleed and yet live?

Something—and this reached him with a pang—that he, John Marcher, hadn’t; the proof of which was precisely John Marcher’s arid end. No passion had ever touched him, for this was what passion meant; he had survived and maundered and pined, but where had been his deep ravage? The extraordinary thing we speak of was the sudden rush of the result of this question. The sight that had just met his eyes named to him, as in letters of quick flame, something he had utterly, insanely missed, and what he had missed made these things a train of fire, made them mark themselves in an anguish of inward throbs. He had seen outside of his life, not learned it within, the way a woman was mourned when she had been loved for herself: such was the force of his conviction of the meaning of the stranger’s face, which still flared for him as a smoky torch. It hadn’t come to him, the knowledge, on the wings of experience; it had brushed him, jostled him, upset him, with the disrespect of chance, the insolence of accident. Now that the illumination had begun, however, it blazed to the zenith, and what he presently stood there gazing at was the sounded void of his life. He gazed, he drew breath, in pain; he turned in his dismay, and, turning, he had before him in sharper incision than ever the open page of his story. The name on the table smote him as the passage of his neighbour had done, and what it said to him, full in the face, was that she was what he had missed. This was the awful thought, the answer to all the past, the vision at the dread clearness of which he turned as cold as the stone beneath him. Everything fell together, confessed, explained, overwhelmed; leaving him most of all stupefied at the blindness he had cherished. The fate he had been marked for he had met with a vengeance—he had emptied the cup to the lees; he had been the man of his time, the man, to whom nothing on earth was to have happened. That was the rare stroke—that was his visitation. So he saw it, as we say, in pale horror, while the pieces fitted and fitted. So she had seen it while he didn’t, and so she served at this hour to drive the truth home. It was the truth, vivid and monstrous, that all the while he had waited the wait was itself his portion. This the companion of his vigil had at a given moment made out, and she had then offered him the chance to baffle his doom. One’s doom, however, was never baffled, and on the day she told him his own had come down she had seen him but stupidly stare at the escape she offered him.

The escape would have been to love her; then, then he would have lived. She had lived—who could say now with what passion?—since she had loved him for himself; whereas he had never thought of her (ah how it hugely glared at him!) but in the chill of his egotism and the light of her use. Her spoken words came back to him—the chain stretched and stretched. The Beast had lurked indeed, and the Beast, at its hour, had sprung; it had sprung in that twilight of the cold April when, pale, ill, wasted, but all beautiful, and perhaps even then recoverable, she had risen from her chair to stand before him and let him imaginably guess. It had sprung as he didn’t guess; it had sprung as she hopelessly turned from him, and the mark, by the time he left her, had fallen where it was to fall. He had justified his fear and achieved his fate; he had failed, with the last exactitude, of all he was to fail of; and a moan now rose to his lips as he remembered she had prayed he mightn’t know. This horror of waking—this was knowledge, knowledge under the breath of which the very tears in his eyes seemed to freeze. Through them, none the less, he tried to fix it and hold it; he kept it there before him so that he might feel the pain. That at least, belated and bitter, had something of the taste of life. But the bitterness suddenly sickened him, and it was as if, horribly, he saw, in the truth, in the cruelty of his image, what had been appointed and done. He saw the Jungle of his life and saw the lurking Beast; then, while he looked, perceived it, as by a stir of the air, rise, huge and hideous, for the leap that was to settle him. His eyes darkened—it was close; and, instinctively turning, in his hallucination, to avoid it, he flung himself, face down, on the tomb.




Henry James, 'The Beast in the Jungle'

An elementary guide to Afghanistan and Baker St

We all know that the British and American military authorities do not allow much news to leak out about what is happening in Afghanistan, but it is enough to read closely. For example, the case I will now tell you about occurred long before the war moved to the vicinity of Kandahar.

The person whose story I'm going to relate enrolled as a medical officer in the English deployment in Afghanistan. He registered in that very selective group known as the Fifth Northumberland Fusiliers, but, as it happens, he was transferred to the Royal Berkshires. As part of that outfit, he found himself facing Afghan fighters to the north-west of Kandahar, more or less near Mundabad. That's where an error in "intelligence" occurred.

The English were told that there were fewer Afghans than was the case and that they were more poorly armed. The English went on the attack and they were massacred - at least 40% died - at the mountain pass called Khusk-i-Nakhud. The country's mountain passes are terrible and, as journalists have reported, the Afghans are not accustomed to taking prisoners. Our friend was hit in the shoulder by a bullet from one of those deadly - if antiquated - Jezail muskets. The bullet cracked the bone and cut off the subclavian artery, and our hero was barely saved by a brave orderly.

He returned to London to recuperate, and a little episode lets him know how much the memory of that tragic battle was in everyone's mind. When he meets the person with whom he is going to share an apartment, the roommate says to him, "From what I can tell, you were in Afghanistan."

Asked later to explain how he knew that, the person says he thought to himself: "This man has something medical and something military about him. He's been in a tropical climate, because he has a very dark face, but that is not his natural colouring, because his wrists are pale. He has suffered hardships and illnesses, as his emaciated face demonstrates. In addition, he was wounded in his left arm. He keeps the arm in a rigid and not very natural position.

"In which tropical country could a doctor in the British army have been forced to put up with difficult exertion and hardships? In Afghanistan, of course."

This conversation took place in Baker Street. The medic was Dr Watson. His interlocutor was Sherlock Holmes. Watson was wounded in what at the time was known as the battle of Maiwand, on July 27, 1880. In London, the newspaper The Graphic reported it on August 7 (news reports were delayed back then). We know about it from the early chapters of A Study In Scarlet.

The experience marked Watson for ever. In the story The Boscombe Valley Mystery, he says his experience in Afghanistan made him forever a prepared and inexhaustible traveller. But when, in The Sign Of Four, Holmes offers him some cocaine, Watson says that after his duty in Afghanistan, his body cannot handle new experiences. Shortly afterwards, he says he likes to stay seated and take care of his wounded arm, which suffers with each change in temperature. In The Musgrave Ritual, Watson reflects on the ways in which the Afghan campaign left deep marks on him.

In fact, Watson always loved to talk about his time in Afghanistan, but people usually wouldn't listen. With much effort (in The Reigate Squires), he persuades Holmes to visit a fellow soldier, Colonel Hayter. In The Naval Treaty, he tries in vain to interest a certain Phelps - a peevish and nervous person - in his Afghan adventures. In The Sign of Four, he busies himself trying to tell war stories to Miss Morstan, and manages to pique her interest only once.

Veterans, especially if wounded, are boring. But the memory of Afghanistan is always present. In The Adventure Of The Empty House, while talking about Holmes's arch enemy, Moriarty, he comes upon the file of a Colonel Moran, "the second-most dangerous man in London", who served in Kabul. Echoes of the Afghan war return in The Crooked Man.

Finally, in both The Adventure Of The Cardboard Box and in The Resident Patient, Holmes pulls off a masterstroke of what he erroneously calls "deduction". While they are seated, relaxing in their apartment, Holmes suddenly comments on war without prompting: "You are right Watson. It does seem to me to be the most ridiculous way to resolve a dispute."

Watson agrees, but then he asks how Holmes knew what he was thinking. The explanation: by following the simple movement of Watson's eyes to the various parts of the room, Holmes was able to reconstruct precisely Watson's train of thought. And then, realising that his friend was thinking about various and terrible wartime episodes, and seeing that his friend touched the old wound, Holmes inferred that he was dejectedly thinking about how war is the most absurd way to settle international disputes. Elementary, my dear Watson.

Umberto Eco, L'Espresso 2002, from The Guardian

The Battle of Champions

Now at this very time the Spartans themselves were feuding with the Argives over the country called Thyrea; for this was a part of the Argive territory which the Lacedaemonians had cut off and occupied. (All the land towards the west, as far as Malea, belonged then to the Argives, and not only the mainland, but the island of Cythera and the other islands.)

The Argives came out to save their territory from being cut off, then after debate the two armies agreed that three hundred of each side should fight, and whichever party won would possess the land. The rest of each army was to go away to its own country and not be present at the battle, since, if the armies remained on the field, the men of either party might render assistance to their comrades if they saw them losing.

Having agreed, the armies drew off, and picked men of each side remained and fought. Neither could gain advantage in the battle; at last, only three out of the six hundred were left, Alcenor and Chromios of the Argives, Othryades of the Lacedaemonians: these three were left alive at nightfall. Then the two Argives, believing themselves victors, ran to Argos; but Othryades the Lacedaemonian, after stripping the Argive dead and taking the arms to his camp, waited at his position.

On the second day both armies came to learn the issue. For a while both claimed the victory, the Argives arguing that more of their men had survived, the Lacedaemonians showing that the Argives had fled, while their man had stood his ground and stripped the enemy dead.

At last from arguing they fell to fighting; many of both sides fell, but the Lacedaemonians gained the victory. The Argives, who before had worn their hair long by fixed custom, shaved their heads ever after and made a law, with a curse added to it, that no Argive grow his hair, and no Argive woman wear gold, until they recovered Thyreae; and the Lacedaemonians made a contrary law, that they wear their hair long ever after; for until now they had not worn it so.

Othryades, the lone survivor of the three hundred, was ashamed, it is said, to return to Sparta after all the men of his company had been killed, and killed himself on the spot at Thyreae.



Herodotos, The Histories, 1.82.1-8

Campbell on the Odyssey and the Grail

God is a metaphor for something transcendent of the metaphor itself.

So now people are beginning to get excited about the god and the goddess, and since the only goddess anyone seems to know anything about is the mother goddess, they're all interested in the mother. But all you have to do is read the Odyssey to know that the goddess can appear in other aspects.

I will talk now from the standpoint of the male in relation to the female image. First, the goddess as mother. You are still a child. You have to break from the mother's house, move into adulthood, and then one of the other aspects of the goddess will appear. Who are they? Well, I can't speak for the Chienese and Tibetans but I can speak for the Europeans from the time of the Odyssey. Odysseus met them. They were three nymphs. They were Circe, Calypso, and Nausicaa.

Circe is the seductress, the temptress, the one who leads us into the world of sin. That's to say, sin as an expression of life outside of the social roles, outside of the social norms. Here we see the woman as initiator, a conduit between the particular, local experience and the larger, universal experience. What our ethically oriented religion doesn't seem to realize is that the metaphysical and the transcendent go beyond the local ethical system. So it's a surprise that Circe is actually the initiator of Odysseus. Circe, the pig woman, turns men into swine and then, when they're turned back into men, they're handsomer and wiser than before. She introduced Odyseus to the mysteries of the underworld, the world of the biological ground out of which all life comes forth. And what does he meet in the underworld? he meets a lot of spooks, but he also meets Tiresias, that sage who had been a woman as well as a man and represents the thing that is the biological ground - the androgyne motif. He understands the male is not superior to the female as the male was in the Iliad, where woman was simply property or booty. After this experience, Odysseus sees woman as the counter player, the other side of this dual being, the androgyne. Then he comes back to Circe and she says to him, "Now that you've learned that lesson, you can go to the island of my father, the God of the Sun," who represents total consciousness. So she introduces him first to the biological ground, that dark abyss out of which our life comes, and then to the totally luminous consciousness, which we can also experience. Now, these two are the same. They're two aspects of the same.

The second role is that of Calypso, the wife, who is the one who integrates this realization with the living of a harmonious and productive life. She is the one who restores the man who's been shattered by the temptress and the seductress initiator. She puts him back together again into life.

Woman as temptress, woman as wife, and now, woman as daughter - the little Nausicaa, the virgin goddess, the virgin nymph - the lovely charm of life. Because the female is the image of life and the male is the image of achievement, the woman's body is the basic body. It's the body out of which life comes. The male's body is a body to defend that basic body, to set up a field within which it can function and bring forth. When women don't realize that anymore they've lost their womanhood to the male propaganda that worldly or social achievement is something that's important. Such achievement is meaningless when it does not honour the life impulse. It's the ladder against the wrong wall.

Now, these three goddesses - three nymphs - Circe, Calypso, and Nausicaa, correspond exactly to the three great goddesses. Circe, the seductress, corresponds to Aphrodite, the goddess of lust representing the dynamic of the erotic powers. Calypso, the wife, is the countrepart of the great goddess Hera, the consort of Zeus, who represents the mature energy priunciple, represented in a man's life as governor, a man in control of life, a man of authority. And Nausicaa is the counterpart of Athena. She's a patron saint of heroes - she supports them - but she's also a hero-worshipper.

It;s interesting that these three goddesses are exactly the three that in the Judgement of Paris stood before, what we used to call in my boyhood, " a lounge lizard" - a guy who judges women as though it were a beauty contest. Jane Harrison, a classical scholar of the last generation, pointed out that this was a put-down of the female power, that the male power had put down the three main goddesses of the classical pre-Homeric pantheon: Aphrodite, the goddess of love who informs the whole universe; Hera, the consort of Zeus who represents power and energy functioning in the field of timel; and Athena, the patron goddess of heroic deeds. Having put them down, you are left quite simply with two ideas of women - property and booty, which is the attitude the warrior holds towards woman. In the Iliad that is the way woman appears. When Agamemnon and Achilles come to deal with the captured Trojan girl Briseis, the question is, "Who gets the blonde?" This is no way to relate to the female in a mature male/female, androgyne relationship. So it's Circe who introduces Odysseus to the recovery from that male put-down and to getting a good domestic relationship to the female power. As he's returning from ten years of warrior life, where women are booty, to his domestic life, the gods see to it that he gets these initiations of three females - the same three that were put down.

Now, if people don't have a notion of who they are when they're in a certain life relationship to the opposite sex, they may have no image to give meaning to what is happening to them and not know how to proceed. Say, for example, that the person receiving the impact of a love - and, you know, that kind of thing does happen, and it's a calamity if you go through life without ever having had it happen - say this person has a very elementary idea of relationship, so is forced to ask questions like "How do I relate this love to my actual social condition? To my actual age? To the actual role that I'm playing?" If the person has only one image of relationship, namely jumping into bed, then there will be great difficulties handling the power of love. There are many ways of relating this tremendous experience of the male/female identity both in transcendence and to the actualities of a life, and that's what the myth helps us to see. I hear often from so many young people, "Oh, we had a love affair, but now we're friends." So they have two images of relationship: one is friendship, and the other is lust. That's not enough. there are plenty of ways to relate, and the myths give these clues.

There is a prayer from the twelfth or thirteenth century which indicates two different mythological possibilities. "O Lord, who taught Mary to conceive without sinning, teach me to sin without conceiving." Here are two totally different mythologies in collision with each other. The one, of delight in a life which is regarded as being sinful; the other, as the zeal to bring forth the world's saviour. Well, when you're caught between those with no bridge, you're in a pretty bad spot, I think.

Would you distinguish Aphrodite from the principle of unrelated sexuality, of promiscuity, or is that the energy she personifies?

Aphrodite is no whore really. She is not a prostitute. A prostitute is a kind of spin-off, you might say, from Aphrodite, in which she's moved into the realm of commerce. As soon as you get into the realm of commerce, you've lost touch. This is true in the arts too, and is the problem of the commercial artist. "What can I do to make money from my art?" not, "How's my art enabling me to flower?" This is an important problem.

What distinguishes Aphrodite from promiscuity?

The fact that Aphrodite represents a power that has nothing to do with commercial or social advantage; she is simply the impact of Eros on one.

One of the great moments of the twelfth and thirteenth centuries was the introduction of courtly love in the troubadour tradition. Until then, marriage had always been looked at as a social business. The couple being married often had never even seen each other. This still goes on in the Orient and in many parts of the world to this day - I was interested to see in New Delhi that the daily newspapers carried columns of advertisements for wives put in by families or by marriage brokers. The requirements had nothing to do with the meeting of the eyes of two individuals, and in that sense the erotic relationship had nothing to do with the individual experience of Eros. It was impersonal, and, in that context, without recognition of the individual experience. Now, in religious discussions of Eros, there were, and still are, two parts, both of which are impersonal. First is lust, which I define as a purely biological zeal of the organs for each other, and the other is agape or spiritual love - love thy neighbour as thyself. Both are impersonal. Well, it's in the twelfth century, with the troubadours, that a new idea of amour, love, emerges. Amour is seen as personal and as a primary principle in the shaping of an aristocratic society.

The troubadours had many debates as to what the definition of love would be. One of the most interesting and precise debates states that the eyes are the scouts for the heart, and the eyes go forth to find an image to recommend to the heart. When the image is found and recommended, if the heart is a gentle heart - that is to say, a heart that is capable of love and not simply of lust - then love is born. If, on the other hand, it is not a gentle heart, then all you have is lust - the pig heart. You don't have love. And the problem of the woman in the twelfth and thirteenth century ciurtly tradition was to guarantee to herself that the address of the man challenging her love was not of lust but of a gentle heart. This idea of a gentle heart or, in another sense, the noble heart, is a basic one to twelfth and thirteenth century romance and is a very important thing. It represents a stage, you might say, of psychological transformation.

Why is it so important?

It's important because it brings into the field of actual cultural traditions and ideals a principle that is of individual, and not simply general, biological significance. The whole meaning of the Grail tradition has to do with the problem of a person living an authenthic life out of the spontaneity of his heart when that heart is a noble heart whose spontaneity is based on compassion rather than possession and conquest. In the Grail tradition, the individual was conscious of facing the wasteleand, a land of people who do simply what they are supposed to do, or what is thought by the society well to do - people professing beliefs because they have to, holding jobs that they've inherited, not earned, and so forth - a group of zombies, you might say. That's what the story of Perceval represents in the Grail romances - the principles of compassion with suffering, in which you recognize your essential transpersonal identity with the very life that's there facing you. That's what the Grail legend is all about.


Fraser Boa, The Way of Myth: talking with Joseph Campbell, 57-70.

A Guide to the Freedom of Information Act

Everyday the University receives hundreds of requests for a wide range of information. If you receive a request for information that is straightforward, then you should continue to deal with it as normal. This guide is for dealing with requests which are more complex or time consuming or where you intend to refuse to give the information.

This is a general guide on the Freedom of Information (“FOI”) Act and is relevant to all members of staff who respond to requests for information.

What does the FOI Act do?

It gives individuals the right:
- To make a request for information;
- To be informed whether or not the information is held; and
- To be given the information as long as it’s not exempt (more on exemptions in the next part of this guide).

It is important to be able to identify a valid FOI request because all requests for information must be responded to promptly and by no later than 20 working days after receipt of the request.

What would happen if I don’t respond within 20 working days or I refuse to release information which the applicant is entitled to?

In both cases the applicant can make a complaint to the Information Commissioner. The Commissioner has a wide variety of powers under the FOI Act to ensure the University complies.

Under the Act it is a criminal offence for any employee to tamper with existing records after a request for information has been received.

Significantly this offence is covered by personal liability so if an employee is found to have deliberately tampered with such documents then it’s the individual and not the University who would face prosecution and a possible fine of up to £5,000.

How do I identify a valid FOI request?

A FOI request is valid if:

The request is in writing (this includes fax and emails);
and
It states the name of the applicant and provides an address for you to correspond with (e-mail is sufficient);
and
The information is adequately described to enable you to locate it.

If you need clarification to enable you to answer the query then you can telephone the applicant or contact them in writing but you should do so promptly. Under the FOI Act you must assist the applicant wherever possible.

Remember that the FOI Act applies to information, so a request for documents is not a valid request, as it is not a request for information. For example, a request asking for a copy of the Minutes of the Tea and Biscuits Committee would not have to be met.
However, you would have to inform the applicant and assist them in rephrasing their request. Something along the lines of ‘How many cups of tea do you serve’ would have to be answered.

Please note these important considerations:

Firstly, the reason behind the inquiry is irrelevant. It’s a red herring to get caught up on who the applicant is. Journalists, Market Researchers, Campaign Groups must all be dealt with in the same way as a Local Resident or member of the Public.

Secondly, there are no restrictions as to the nationality or place of residence of the applicant.

Finally, a request for information doesn’t need to mention the Act at all. As long as it’s a request for information, in writing with the applicant’s name and correspondence address then it’s a Freedom of Information request and 20 day timescales apply.

The Aristotelian Revolution

Albert, the Swabian, rightly called the Great, was the founder of modern science. He did more than any other man to prepare that process, which has turned the alchemist into the chemist, and the astrologer into the astronomer. It is odd that, having been in his time, in this sense almost the first astronomer, he now lingers in legend almost as the last astrologer. Serious historians are abandoning the absurd notion that the mediaeval Church persecuted all scientists as wizards. It is very nearly the opposite of the truth. The world sometimes persecuted them as wizards, and sometimes ran after them as wizards; the sort of pursuing that is the reverse of persecuting. The Church alone regarded them really and solely as scientists. Many an enquiring cleric was charged with mere magic in making his lenses and mirrors; he was charged by his rude and rustic neighbours; and would probably have been charged in exactly the same way if they had been Pagan neighbours or Puritan neighbours or Seventh-Day Adventist neighbours. But even then he stood a better chance when judged by the Papacy, than if he had been merely lynched by the laity. The Catholic Pontiff did not denounce Albertus Magnus as a magician. It was the half-heathen tribes of the north who admired him as a magician. It is the half-heathen tribes of the industrial towns today, the readers of cheap dream-books, and quack pamphlets, and newspaper prophets, who still admire him as an astrologer. It is admitted that the range of his recorded knowledge, of strictly material and mechanical facts, was amazing in a man of his time. It is true that, in most other cases, there was a certain limitation to the data of medieval science; but this certainly had nothing to do with medieval religion. For the data of Aristotle, and the great Greek civilisation, were in many ways more limited still. But it is not really so much a question of access to the facts, as of attitude to the facts. Most of the Schoolmen, if informed by the only informants they had that a unicorn has one horn or a salamander lives in the fire, still used it more as an illustration of logic than an incident of life. What they really said was, "If a Unicorn has one horn, two unicorns have as many horns as one cow." And that has not one inch the less a fact because the unicorn is a fable. But with Albertus in medieval times, as with Aristotle in ancient times, there did begin something like the idea of emphasising the question: "But does the unicorn only have one horn or the salamander a fire instead of a fireside?" Doubtless when the social and geographical limits of medieval life began to allow them to search the fire for salamanders or the desert for unicorns, they had to modify many of their scientific ideas. A fact which will expose them to the very proper scorn of a generation of scientists which has just discovered that Newton is nonsense, that space is limited, and that there is no such thing as an atom.

This great German, known in his most famous period as a professor in Paris, was previously for some time professor at Cologne. In that beautiful Roman city, there gathered round him in thousands the lovers of that extraordinary life; the student life of the Middle Ages. They came together in great groups called Nations; and the fact illustrates very well the difference between medieval nationalism and modern nationalism. For although there might any morning be a brawl between the Spanish students and the Scottish students, or between the Flemish and the French, and swords flash or stones fly on the most purely patriotic principles, the fact remains that they had all come to the same school to learn the same philosophy. And though that might not prevent the starting of a quarrel, it might have a great deal to do with the ending of it. Before these motley groups of men from the ends of the earth, the father of science unrolled his scroll of strange wisdom; of sun and comet, of fish and bird. He was an Aristotelian developing, as it were, the one experimental hint of Aristotle; and in this he was entirely original. He cared less to be original about the deeper matters of men and morals; about which he was content to hand on a decent and Christianised Aristotelianism; he was even in a sense ready to compromise upon the merely metaphysical issue of the Nominalists and the Realists. He would never have maintained alone the great war that was coming, for a balanced and humanised Christianity; but when it came, he was entirely on its side. He was called the Universal Doctor, because of the range of his scientific studies; yet he was in truth a specialist. The popular legend is never quite wrong; if a man of science is a magician, he was a magician. And the man of science has always been much more of a magician than the priest; since he would "control the elements" rather than submit to the Spirit who is more elementary than the elements.

Among the students thronging into the lecture-rooms there was one student, conspicuous by his tall and bulky figure, and completely failing or refusing to be conspicuous for anything else. He was so dumb in the debates that his fellows began to assume an American significance in the word dumbness; for in that land it is a synonym for dullness. It is clear that, before long, even his imposing stature began to have only the ignominious immensity of the big boy left behind in the lowest form. He was called the Dumb Ox. He was the object, not merely of mockery, but of pity. One good-natured student pitied him so much as to try to help him with his lessons, going over the elements of logic like an alphabet in a horn-book. The dunce thanked him with pathetic politeness; and the philanthropist went on swimmingly, till he came to a passage about which he was himself a little doubtful; about which, in point of fact, he was wrong. Whereupon the dunce, with every appearance of embarrassment and disturbance, pointed out a possible solution which happened to be right. The benevolent student was left staring, as at a monster, at this mysterious lump of ignorance and intelligence; and strange whispers began to run round the schools.

A regular religious biographer of Thomas Aquinas (who, needless to say, was the dunce in question) has said that by the end of this interview "his love of truth overcame his humility;" which, properly understood, is precisely true. But it does not, in the secondary psychological and social sense, describe all the welter of elements that went on within that massive head. All the relatively few anecdotes about Aquinas have a very peculiar vividness if we visualise the type of man; and this is an excellent example. Amid those elements was something of the difficulty which the generalising intellect has in adapting itself suddenly to a tiny detail of daily life; there was something of the shyness of really well-bred people about showing off; there was something even, perhaps, of that queer paralysis, and temptation to prefer even misunderstandings to long explanations, which led Sir James Barrie, in his amusing sketch, to allow himself to be saddled with a Brother Henry he never possessed, rather than exert himself to put in a word of warning. These other elements doubtless worked with the very extraordinary humility of this very extraordinary man; but another element worked with his equally unquestionable "love of truth" in bringing the misunderstanding to an end. It is an element that must never be left out of the make-up of St. Thomas. However dreamy or distracted or immersed in theories he might be, he had any amount of Common Sense; and by the time it came, not only to being taught, but to being taught wrong, there was something in him that said sharply, "Oh, this has got to stop!"

It seems probable that it was Albertus Magnus himself, the lecturer and learned teacher of all these youths, who first suspected something of the kind. He gave Thomas small jobs to do, of annotation or exposition; he persuaded him to banish his bashfulness so as to take part in at least one debate. He was a very shrewd old man and had studied the habits of other animals besides the salamander and the unicorn. He had studied many specimens of the most monstrous of all monstrosities; that is called Man. He knew the signs and marks of the sort of man, who is in an innocent way something of a monster among men. He was too good a schoolmaster not to know that the dunce is not always a dunce. He learned with amusement that this dunce had been nicknamed the Dumb Ox by his school-fellows. All that is natural enough; but it does not take away the savour of something rather strange and symbolic, about the extraordinary emphasis with which he spoke at last. For Aquinas was still generally known only as one obscure and obstinately unresponsive pupil, among many more brilliant and promising pupils, when the great Albert broke silence with his famous cry and prophecy; "You call him a Dumb Ox: I tell you this Dumb Ox shall bellow so loud that his bellowings will fill the world."

To Albertus Magnus, as to Aristotle or Augustine or any number of other and older teachers, St. Thomas was always ready, with the hearty sort of humility, to give thanks for all his thinking. None the less, his own thinking was an advance on Albertus and the other Aristotelians, just as it was an advance on Augustine and the Augustinians. Albert had drawn attention to the direct study of natural facts, if only through fables like the unicorn and the salamander but the monster called Man awaited a much more subtle and flexible vivi-section. The two men, however, became close friends and their friendship counts for a great deal in this central fight of the Middle Ages. For, as we shall see, the rehabilitation of Aristotle was a revolution almost as revolutionary as the exaltation of Dominic and Francis; and St. Thomas was destined to play a striking part in both.

It will be realised that the Aquino family had ultimately abandoned its avenging pursuit of its ugly duckling; who, as a black friar, should perhaps be called its black sheep. Of that escape some picturesque stories are told. The black sheep generally profits at last by quarrels among the white sheep of a family. They begin by quarrelling with him, but they end by quarrelling with each other. There is a rather confusing account concerning which members of his family came over to his side, while he was still imprisoned in the tower. But it is a fact that he was very fond of his sisters, and therefore probably not a fable that it was they who engineered his escape. According to the story, they rigged up a rope to the top of the tower, attached to a big basket, and it must have been rather a big basket if he was indeed lowered in this fashion from his prison, and escaped into the world. Anyhow, he did escape by energy, external or internal. But it was only an individual energy. The world was still pursuing and persecuting the Friars, quite as much as when they fled along the road to Rome. Thomas Aquinas had the good fortune to gather under the shadow of the one great outstanding Friar, whose respectability it was difficult to dispute, the learned and orthodox Albertus; but even he and his were soon troubled by the growing storm that threatened the new popular movements in the Church. Albertus was summoned to Paris, to receive the degree of a Doctor; but everyone knew that every move in that game had the character of a challenge. He made only the request, which probably looked like an eccentric request, that he should take his Dumb Ox with him. They set out, like ordinary Friars or religious vagabonds; they slept in such monasteries as they could find; and finally in the monastery of St. James in Paris, where Thomas met another Friar who was also another friend.

Perhaps under the shadow of the storm that menaced all Friars, Bonaventure, the Franciscan, grew into so great a friendship with Thomas the Dominican, that their contemporaries compared them to David and Jonathan. The point is of some interest; because it would be quite easy to represent the Franciscan and the Dominican as flatly contradicting each other. The Franciscan may be represented as the Father of all the Mystics; and the Mystics can be represented as men who maintain that the final fruition or joy of the soul is rather a sensation than a thought. The motto of the Mystics has always been, "Taste and see." Now St. Thomas also began by saying, "Taste and see;" but he said it of the first rudimentary impressions of the human animal. It might well be maintained that the Franciscan puts Taste last and the Dominican puts it first. It might be said that the Thomist begins with something solid like the taste of an apple, and afterwards deduces a divine life for the intellect; while the Mystic exhausts the intellect first, and says finally that the sense of God is something like the taste of an apple. A common enemy might claim that St. Thomas begins with the taste of fruit and St. Bonaventure ends with the taste of fruit. But they are both right; if I may say so, it is a privilege of people who contradict each other in their cosmos to be both right. The Mystic is right in saying that the relation of God and Man is essentially a love-story; the pattern and type of all love-stories. The Dominican rationalist is equally right in saying that the intellect is at home in the topmost heavens; and that the appetite for truth may outlast and even devour all the duller appetites of man.

At the moment Aquinas and Bonaventure were encouraged in the possibility that they were both right; by the almost universal agreement that they were both wrong. It was in any case a time of wild disturbance, and, as is common in such times, those who were trying to put things right were most vigorously accused of putting things wrong. Nobody knew who would win in that welter: Islam, or the Manichees of the Midi; or the two-faced and mocking Emperor; or the Crusades; or the old Orders of Christendom. But some men had a very vivid feeling that everything was breaking up; and that all the recent experiments or excesses were part of the same social dissolution; and there were two things that such men regarded as signs of ruin; one was the awful apparition of Aristotle out of the East, a sort of Greek god supported by Arabian worshippers; and the other was the new freedom of the Friars. It was the opening of the monastery and the scattering of the monks to wander over the world. The general feeling that they wandered like sparks from a furnace hitherto contained; the furnace of the abnormal love of God: the sense that they would utterly unbalance the common people with the counsels of perfection; that they would drift into being demagogues; all this finally burst out in a famous book called The Perils of the Latter Times, by a furious reactionary, William de St. Amour. It challenged the French King and the Pope, so that they established an enquiry. And Aquinas and Bonaventure, the two incongruous friends, with their respectively topsy-turvy universes, went up to Rome together, to defend the freedom of the Friars.

Thomas Aquinas defended the great vow of his youth, for freedom and for the poor; and it was probably the topmost moment of his generally triumphant career; for he turned back the whole backward movement of his time. Responsible authorities have said that, but for him, the whole great popular movement of the Friars might have been destroyed. With this popular victory the shy and awkward student finally becomes a historical character and a public man. After that, he was identified with the Mendicant Orders. But while St. Thomas may be said to have made his name in the defence of the Mendicant Orders against the reactionaries, who took the same view of them as his own family had taken, there is generally a difference between a man making his name and a man really doing his work. The work of Thomas Aquinas was yet to come; but less shrewd observers than he could already see that it was coming. Broadly speaking, the danger was the danger of the orthodox, or those who too easily identify the old order with the orthodox, forcing a final and conclusive condemnation of Aristotle. There had already been rash and random condemnations to that effect, issued here and there, and the pressure of the narrower Augustinians upon the Pope and the principal judges became daily more pressing. The peril had appeared, not unnaturally, because of the historical and geographical accident of the Moslem proximity to the culture of Byzantium. The Arabs had got hold of the Greek manuscripts before the Latins who were the true heirs of the Greeks. And Moslems, though not very orthodox Moslems, were turning Aristotle into a pantheist philosophy still less acceptable to orthodox Christians. This second controversy, however, requires more explanation than the first. As is remarked on an introductory page, most modern people do know that St. Francis at least was a liberator of large sympathies; that, whatever their positive view of medievalism, the Friars were in a relative sense a popular movement, pointing to greater fraternity and freedom; and a very little further information would inform them that this was every bit as true of the Dominican as of the Franciscan Friars. Nobody now is particularly likely to start up in defence of feudal abbots or fixed and stationary monks, against such impudent innovators as St. Francis and St. Thomas. We may therefore be allowed to summarise briefly the great debate about the Friars, though it shook all Christendom in its day. But the greater debate about Aristotle presents a greater difficulty; because there are modern misconceptions about it which can only be approached with a little more elaboration.

Perhaps there is really no such thing as a Revolution recorded in history. What happened was always a Counter-Revolution. Men were always rebelling against the last rebels; or even repenting of the last rebellion. This could be seen in the most casual contemporary fashions, if the fashionable mind had not fallen into the habit of seeing the very latest rebel as rebelling against all ages at once. The Modern Girl with the lipstick and the cocktail is as much a rebel against the Woman's Rights Woman of the '80's, with her stiff stick-up collars and strict teetotalism, as the latter was a rebel against the Early Victorian lady of the languid waltz tunes and the album full of quotations from Byron: or as the last, again, was a rebel against a Puritan mother to whom the waltz was a wild orgy and Byron the Bolshevist of his age. Trace even the Puritan mother back through history and she represents a rebellion against the Cavalier laxity of the English Church, which was at first a rebel against the Catholic civilisation, which had been a rebel against the Pagan civilisation. Nobody but a lunatic could pretend that these things were a progress; for they obviously go first one way and then the other. But whichever is right, one thing is certainly wrong; and that is the modern habit of looking at them only from the modern end. For that is only to see the end of the tale; they rebel against they know not what, because it arose they know not when; intent only on its ending, they are ignorant of its beginning; and therefore of its very being. The difference between the smaller cases and the larger, is that in the latter there is really so huge a human upheaval that men start from it like men in a new world; and that very novelty enables them to go on very long; and generally to go on too long. It is because these things start with a vigorous revolt that the intellectual impetus lasts long enough to make them seem like a survival. An excellent example of this is the real story of the revival and the neglect of Aristotle. By the end of the medieval time, Aristotelianism did eventually grow stale. Only a very fresh and successful novelty ever gets quite so stale as that.

When the moderns, drawing the blackest curtain of obscurantism that ever obscured history, decided that nothing mattered much before the Renaissance and the Reformation, they instantly began their modern career by falling into a big blunder. It was the blunder about Platonism. They found, hanging about the courts of the swaggering princes of the sixteenth century (which was as far back in history as they were allowed to go) certain anti-clerical artists and scholars who said they were bored with Aristotle and were supposed to be secretly indulging in Plato. The moderns, utterly ignorant of the whole story of the medievals, instantly fell into the trap. They assumed that Aristotle was some crabbed antiquity and tyranny from the black back of the Dark Ages, and that Plato was an entirely new Pagan pleasure never yet tasted by Christian men. Father Knox has shown in what a startling state of innocence is the mind of Mr. H. L. Mencken, for instance, upon this point. In fact, of course, the story is exactly the other way round. If anything, it was Platonism that was the old orthodoxy. It was Aristotelianism that was the very modern revolution. And the leader of that modern revolution was the man who is the subject of this book.

The truth is that the historical Catholic Church began by being Platonist; by being rather too Platonist. Platonism was in that golden Greek air that was breathed by the first great Greek theologians. The Christian Fathers were much more like the Neo-Platonists than were the scholars of the Renaissance; who were only Neo-Neo-Platonists. For Chrysostom or Basil it was as ordinary and normal to think in terms of the Logos, or the Wisdom which is the aim of philosophers, as it is to any men of any religion today to talk about social problems or progress or the economic crisis throughout the world. St. Augustine followed a natural mental evolution when he was a Platonist before he was a Manichean, and a Manichean before he was a Christian. And it was exactly in that last association that the first faint hint, of the danger of being too Platonist, may be seen.

From the Renaissance to the nineteenth century, the Moderns have had an almost monstrous love of the Ancients. In considering medieval life, they could never regard the Christians as anything but the pupils of the Pagans; of Plato in ideas, or Aristotle in reason and science. It was not so. On some points, even from the most monotonously modern standpoint, Catholicism was centuries ahead of Platonism or Aristotelianism. We can see it still, for instance, in the tiresome tenacity of Astrology. On that matter the philosophers were all in favour of superstition; and the saints and all such superstitious people were against superstition. But even the great saints found it difficult to get disentangled from this superstition. Two points were always put by those suspicious of the Aristotelianism of Aquinas; and they sound to us now very quaint and comic, taken together. One was the view that the stars are personal beings, governing our lives: the other the great general theory that men have one mind between them; a view obviously opposed to immortality; that is, to individuality. Both linger among the Moderns: so strong is still the tyranny of the Ancients. Astrology sprawls over the Sunday papers, and the other doctrine has its hundredth form in what is called Communism: or the Soul of the Hive.

For on one preliminary point, this position must not be misunderstood. When we praise the practical value of the Aristotelian Revolution, and the originality of Aquinas in leading it, we do not mean that the Scholastic philosophers before him had not been philosophers, or had not been highly philosophical, or had not been in touch with ancient philosophy. In so far as there was ever a bad break in philosophical history, it was not before St. Thomas, or at the beginning of medieval history; it was after St. Thomas and at the beginning of modern history. The great intellectual tradition that comes down to us from Pythagoras and Plato was never interrupted or lost through such trifles as the sack of Rome, the triumph of Attila or all the barbarian invasions of the Dark Ages. It was only lost after the introduction of printing, the discovery of America, the founding of the Royal Society and all the enlightenment of the Renaissance and the modern world. It was there, if anywhere, that there was lost or impatiently snapped the long thin delicate thread that had descended from distant antiquity; the thread of that unusual human hobby; the habit of thinking. This is proved by the fact that the printed books of this later period largely had to wait for the eighteenth century, or the end of the seventeenth century, to find even the names of the new philosophers; who were at the best a new kind of philosophers. But the decline of the Empire, the Dark Ages and the early Middle Ages, though too much tempted to neglect what was opposed to Platonic philosophy, had never neglected philosophy. In that sense St. Thomas, like most other very original men, has a long and clear pedigree. He himself is constantly referring back to the authorities from St. Augustine to St. Anselm, and from St. Anselm to St. Albert, and even when he differs, he also defers.

A very learned Anglican once said to me, not perhaps without a touch of tartness, "I can't understand why everybody talks as if Thomas Aquinas were the beginning of the Scholastic philosophy. I could understand their saying he was the end of it." Whether or no the comment was meant to be tart, we may be sure that the reply of St. Thomas would have been perfectly urbane. And indeed it would be easy to answer with a certain placidity, that in his Thomist language the end of a thing does not mean its destruction, but its fulfilment. No Thomist will complain, if Thomism is the end of our philosophy, in the sense in which God is the end of our existence. For that does not mean that we cease to exist, but that we become as perennial as the philosophia perennis. Putting this claim on one side, however, it is important to remember that my distinguished interlocutor was perfectly right, in that there had been whole dynasties of doctrinal philosophers before Aquinas, leading up to the day of the great revolt of the Aristotelians. Nor was even that revolt a thing entirely abrupt and unforeseen. An able writer in the Dublin Review not long ago pointed out that in some respects the whole nature of metaphysics had advanced a long way since Aristotle, by the time it came to Aquinas. And that it is no disrespect to the primitive and gigantic genius of the Stagirite to say that in some respects he was really but a rude and rough founder of philosophy, compared with some of the subsequent subtleties of medievalism; that the Greek gave a few grand hints which the Scholastics developed into the most delicate fine shades. This may be an overstatement, but there is a truth in it. Anyhow, it is certain that even in Aristotelian philosophy, let alone Platonic philosophy, there was already a tradition of highly intelligent interpretation. If that delicacy afterwards degenerated into hair-splitting, it was none the less delicate hair-splitting; and work requiring very scientific tools.

What made the Aristotelian Revolution really revolutionary was the fact that it was really religious. It is the fact, so fundamental that I thought it well to lay it down in the first few pages of this book; that the revolt was largely a revolt of the most Christian elements in Christendom. St. Thomas, every bit as much as St. Francis, felt subconsciously that the hold of his people was slipping on the solid Catholic doctrine and discipline, worn smooth by more than a thousand years of routine; and that the Faith needed to be shown under a new light and dealt with from another angle. But he had no motive except the desire to make it popular for the salvation of the people. It was true, broadly speaking, that for some time past it had been too Platonist to be popular. It needed something like the shrewd and homely touch of Aristotle to turn it again into a religion of common sense. Both the motive and the method are illustrated in the war of Aquinas against the Augustinians.

First, it must be remembered that the Greek influence continued to flow from the Greek Empire; or at least from the centre of the Roman Empire which was in the Greek city of Byzantium, and no longer in Rome. That influence was Byzantine in every good and bad sense; like Byzantine art, it was severe and mathematical and a little terrible; like Byzantine etiquette, it was Oriental and faintly decadent. We owe to the learning of Mr. Christopher Dawson much enlightenment upon the way in which Byzantium slowly stiffened into a sort of Asiatic theocracy, more like that which served the Sacred Emperor in China. But even the unlearned can see the difference, in the way in which Eastern Christianity flattened everything, as it flattened the faces of the images into icons. It became a thing of patterns rather than pictures; and it made definite and destructive war upon statues. Thus we see, strangely enough, that the East was the land of the Cross and the West was the land of the Crucifix. The Greeks were being dehumanised by a radiant symbol, while the Goths were being humanised by an instrument of torture. Only the West made realistic pictures of the greatest of all the tales out of the East. Hence the Greek element in Christian theology tended more and more to be a sort of dried up Platonism; a thing of diagrams and abstractions; to the last indeed noble abstractions, but not sufficiently touched by that great thing that is by definition almost the opposite of abstraction: Incarnation. Their Logos was the Word; but not the Word made Flesh. In a thousand very subtle ways, often escaping doctrinal definition, this spirit spread over the world of Christendom from the place where the Sacred Emperor sat under his golden mosaics; and the flat pavement of the Roman Empire was at last a sort of smooth pathway for Mahomet. For Islam was the ultimate fulfilment of the Iconoclasts. Long before that, however, there was this tendency to make the Cross merely decorative like the Crescent; to make it a pattern like the Greek key or the Wheel of Buddha. But there is something passive about such a world of patterns, and the Greek Key does not open any door, while the Wheel of Buddha always moves round and never moves on.

Partly through these negative influences, partly through a necessary and noble asceticism which sought to emulate the awful standard of the martyrs, the earlier Christian ages had been excessively anti-corporeal and too near the danger-line of Manichean mysticism. But there was far less danger in the fact that the saints macerated the body than in the fact that the sages neglected it. Granted all the grandeur of Augustine's contribution to Christianity, there was in a sense a more subtle danger in Augustine the Platonist than even in Augustine the Manichee. There came from it a mood which unconsciously committed the heresy of dividing the substance of the Trinity. It thought of God too exclusively as a Spirit who purifies or a Saviour who redeems; and too little as a Creator who creates. That is why men like Aquinas thought it right to correct Plato by an appeal to Aristotle; Aristotle who took things as he found them, just as Aquinas accepted things as God created them. In all the work of St. Thomas the world of positive creation is perpetually present. Humanly speaking, it was he who saved the human element in Christian theology, if he used for convenience certain elements in heathen philosophy. Only, as has already been urged, the human element is also the Christian one.

The panic upon the Aristotelian peril, that had passed across the high places of the Church, was probably a dry wind from the desert. It was really filled rather with fear of Mahomet than fear of Aristotle. And this was ironic, because there was really much more difficulty in reconciling Aristotle with Mahomet than in reconciling him with Christ. Islam is essentially a simple creed for simple men; and nobody can ever really turn pantheism into a simple creed. It is at once too abstract and too complicated. There are simple believers in a personal God; and there are atheists more simple-minded than any believers in a personal God. But few can, in mere simplicity, accept a godless universe as a god. And while the Moslem, as compared with the Christian, had perhaps a less human God, he had if possible a more personal God. The will of Allah was very much of a will, and could not be turned into a stream of tendency. On all that cosmic and abstract side the Catholic was more accommodating than the Moslem--up to a point. The Catholic could admit at least that Aristotle was right about the impersonal elements of a personal God. Hence, we may say broadly of the Moslem philosophers, that those who became good philosophers became bad Moslems. It is not altogether unnatural that many bishops and doctors feared that the Thomists might become good philosophers and bad Christians. But there were also many, of the strict school of Plato and Augustine, who stoutly denied that they were even good philosophers. Between those rather incongruous passions, the love of Plato and the fear of Mahomet, there was a moment when the prospects of any Aristotelian culture in Christendom looked very dark indeed. Anathema after anathema was thundered from high places; and under the shadow of the persecution, as so often happens, it seemed for a moment that barely one or two figures stood alone in the storm-swept area. They were both in the black and white of the Dominicans; for Albertus and Aquinas stood firm.

In that sort of combat there is always confusion; and majorities change into minorities and back again, as if by magic. It is always difficult to date the turn of the tide, which seems to be a welter of eddies; the very dates seeming to overlap and confuse the crisis. But the change, from the moment when the two Dominicans stood alone to the moment when the whole Church at last wheeled into line with them, may perhaps be found at about the moment when they were practically brought before a hostile but a not unjust judge. Stephen Tempier, the Bishop of Paris, was apparently a rather fine specimen of the old fanatical Churchman, who thought that admiring Aristotle was a weakness likely to be followed by adoring Apollo. He was also, by a piece of bad luck, one of the old social conservatives, who had intensely resented the popular revolution of the Preaching Friars. But he was an honest man; and Thomas Aquinas never asked for anything but permission to address honest men. All around him there were other Aristotelian revolutionaries of a much more dubious sort. There was Siger, the sophist from Brabant, who learned all his Aristotelianism from the Arabs; and had an ingenious theory about how an Arabian agnostic could also be a Christian. There were a thousand young men of the sort that had shouted for Abelard; full of the youth of the thirteenth century and drunken with the Greek wine of Stagira. Over against them, lowering and implacable, was the old Puritan party of the Augustinians; only too delighted to class the rationalistic Albert and Thomas with equivocal Moslem meta-physicians.

It would seem that the triumph of Thomas was really a personal triumph. He withdrew not a single one of his propositions; though it is said that the reactionary Bishop did condemn some of them after his death. On the whole, however, Aquinas convinced most of his critics that he was quite as good a Catholic as they were. There was a sequel of squabbles between the Religious Orders, following upon this controversial crisis. But it is probably true to say that the fact, that a man like Aquinas had managed even partially to satisfy a man like Tempier, was the end of the essential quarrel. What was already familiar to the few became familiar to the many; that an Aristotelian could really be a Christian. Another fact assisted in the common conversion. It rather curiously resembles the story of the translation of the Bible; and the alleged Catholic suppression of the Bible. Behind the scenes, where the Pope was much more tolerant than the Paris Bishop, the friends of Aquinas had been hard at work producing a new translation of Aristotle. It demonstrated that in many ways the heretical translation had been a very heretical translation. With the final consummation of this work, we may say that the great Greek philosophy entered finally into the system of Christendom. The process has been half humourously described as the Baptism of Aristotle.

We have all heard of the humility of the man of science; of many who were very genuinely humble; and of some who were very proud of their humility. It will be the somewhat too recurrent burden of this brief study that Thomas Aquinas really did have the humility of the man of science; as a special variant of the humility of the saint. It is true that he did not himself contribute anything concrete in the experiment or detail of physical science; in this, it may be said, he even lagged behind the last generation, and was far less of an experimental scientist than his tutor Albertus Magnus. But for all that, he was historically a great friend to the freedom of science. The principles he laid down, properly understood, are perhaps the best that can be produced for protecting science from mere obscurantist persecution. For instance, in the matter of the inspiration of Scripture, he fixed first on the obvious fact, which was forgotten by four furious centuries of sectarian battle, that the meaning of Scripture is very far from self-evident and that we must often interpret it in the light of other truths. If a literal interpretation is really and flatly contradicted by an obvious fact, why then we can only say that the literal interpretation must be a false interpretation. But the fact must really be an obvious fact. And unfortunately, nineteenth century scientists were just as ready to jump to the conclusion that any guess about nature was an obvious fact, as were seventeenth-century sectarians to jump to the conclusion that any guess about Scripture was the obvious explanation. Thus, private theories about what the Bible ought to mean, and premature theories about what the world ought to mean, have met in loud and widely advertised controversy, especially in the Victorian time; and this clumsy collision of two very impatient forms of ignorance was known as the quarrel of Science and Religion.

But St. Thomas had the scientific humility in this very vivid and special sense; that he was ready to take the lowest place; for the examination of the lowest things. He did not, like a modern specialist, study the worm as if it were the world; but he was willing to begin to study the reality of the world in the reality of the worm. His Aristotelianism simply meant that the study of the humblest fact will lead to the study of the highest truth. That for him the process was logical and not biological, was concerned with philosophy rather than science, does not alter the essential idea that he believed in beginning at the bottom of the ladder. But he also gave, by his view of Scripture and Science, and other questions, a sort of charter for pioneers more purely practical than himself. He practically said that if they could really prove their practical discoveries, the traditional interpretation of Scripture must give way before those discoveries. He could hardly, as the common phrase goes, say fairer than that. If the matter had been left to him, and men like him, there never would have been any quarrel between Science and Religion. He did his very best to map out two provinces for them, and to trace a just frontier between them.

It is often cheerfully remarked that Christianity has failed, by which is meant that it has never had that sweeping, imperial and imposed supremacy, which has belonged to each of the great revolutions, every one of which has subsequently failed. There was never a moment when men could say that every man was a Christian; as they might say for several months that every man was a Royalist or a Republican or a Communist. But if sane historians want to understand the sense in which the Christian character has succeeded, they could not find a better case than the massive moral pressure of a man like St. Thomas, in support of the buried rationalism of the heathens, which had as yet only been dug up for the amusement of the heretics. It was, quite strictly and exactly, because a new kind of man was conducting rational enquiry in a new kind of way, that men forgot the curse that had fallen on the temples of the dead demons and the palaces of the dead despots; forgot even the new fury out of Arabia against which they were fighting for their lives; because the man who was asking them to return to sense, or to return to their senses, was not a sophist but a saint. Aristotle had described the magnanimous man, who is great and knows that he is great. But Aristotle would never have recovered his own greatness, but for the miracle that created the more magnanimous man; who is great and knows that he is small.

There is a certain historical importance in what some would call the heaviness of the style employed. It carries a curious impression of candour, which really did have, I think, a considerable effect upon contemporaries. The saint has sometimes been called a sceptic. The truth is that he was very largely tolerated as a sceptic because he was obviously a saint. When he seemed to stand up as a stubborn Aristotelian, hardly distinguishable from the Arabian heretics, I do seriously believe that what protected him was very largely the prodigious power of his simplicity and his obvious goodness and love of truth. Those who went out against the haughty confidence of the heretics were stopped and brought up all standing, against a sort of huge humility which was like a mountain: or perhaps like that immense valley that is the mould of a mountain. Allowing for all medieval conventions, we can feel that with the other innovators, this was not always so. The others, from Abelard down to Siger of Brabant, have never quite lost, in the long process of history, a faint air of showing off. Nobody could feel for a moment that Thomas Aquinas was showing off. The very dullness of diction, of which some complain, was enormously convincing. He could have given wit as well as wisdom; but he was so prodigiously in earnest that he gave his wisdom without his wit.

After the hour of triumph came the moment of peril. It is always so with alliances, and especially because Aquinas was fighting on two fronts. His main business was to defend the Faith against the abuse of Aristotle; and he boldly did it by supporting the use of Aristotle. He knew perfectly well that armies of atheists and anarchists were roaring applause in the background at his Aristotelian victory over all he held most dear. Nevertheless, it was never the existence of atheists, any more than Arabs or Aristotelian pagans, that disturbed the extraordinary controversial composure of Thomas Aquinas. The real peril that followed on the victory he had won for Aristotle was vividly presented in the curious case of Siger of Brabant; and it is well worth study, for anyone who would begin to comprehend the strange history of Christendom. It is marked by one rather queer quality; which has always been the unique note of the Faith, though it is not noticed by its modern enemies, and rarely by its modern friends. It is the fact symbolised in the legend of Antichrist, who was the double of Christ; in the profound proverb that the Devil is the ape of God. It is the fact that falsehood is never so false as when it is very nearly true. It is when the stab comes near the nerve of truth, that the Christian conscience cries out in pain. And Siger of Brabant, following on some of the Arabian Aristotelians, advanced a theory which most modern newspaper readers would instantly have declared to be the same as the theory of St. Thomas. That was what finally roused St. Thomas to his last and most emphatic protest. He had won his battle for a wider scope of philosophy and science; he had cleared the ground for a general understanding about faith and enquiry; an understanding that has generally been observed among Catholics, and certainly never deserted without disaster. It was the idea that the scientist should go on exploring and experimenting freely, so long as he did not claim an infallibility and finality which it was against his own principles to claim. Meanwhile the Church should go on developing and defining, about supernatural things, so long as she did not claim a right to alter the deposit of faith, which it was against her own principles to claim. And when he had said this, Siger of Brabant got up and said something so horribly like it, and so horribly unlike, that (like the Antichrist) he might have deceived the very elect.

Siger of Brabant said this: the Church must be right theologically, but she can be wrong scientifically. There are two truths; the truth of the supernatural world, and the truth of the natural world, which contradicts the supernatural world. While we are being naturalists, we can suppose that Christianity is all nonsense; but then, when we remember that we are Christians, we must admit that Christianity is true even if it is nonsense. In other words, Siger of Brabant split the human head in two, like the blow in an old legend of battle; and declared that a man has two minds, with one of which he must entirely believe and with the other may utterly disbelieve. To many this would at least seem like a parody of Thomism. As a fact, it was the assassination of Thomism. It was not two ways of finding the same truth; it was an untruthful way of pretending that there are two truths. And it is extraordinarily interesting to note that this is the one occasion when the Dumb Ox really came out like a wild bull. When he stood up to answer Siger of Brabant, he was altogether transfigured, and the very style of his sentences, which is a thing like the tone of a man's voice, is suddenly altered. He had never been angry with any of the enemies who disagreed with him. But these enemies had attempted the worst treachery: they had made him agree with them.

Those who complain that theologians draw fine distinctions could hardly find a better example of their own folly. In fact, a fine distinction can be a flat contradiction. It was notably so in this case. St. Thomas was willing to allow the one truth to be approached by two paths, precisely because he was sure there was only one truth. Because the Faith was the one truth, nothing discovered in nature could ultimately contradict the Faith. Because the Faith was the one truth, nothing really deduced from the Faith could ultimately contradict the facts. It was in truth a curiously daring confidence in the reality of his religion: and though some may linger to dispute it, it has been justified. The scientific facts, which were supposed to contradict the Faith in the nineteenth century, are nearly all of them regarded as unscientific fictions in the twentieth century. Even the materialists have fled from materialism; and those who lectured us about determinism in psychology are already talking about indeterminism in matter. But whether his confidence was right or wrong, it was specially and supremely a confidence that there is one truth which cannot contradict itself. And this last group of enemies suddenly sprang up, to tell him they entirely agreed with him in saying that there are two contradictory truths. Truth, in the medieval phrase, carried two faces under one hood; and these double-faced sophists practically dared to suggest that it was the Dominican hood.

So, in his last battle and for the first time, he fought as with a battle-axe. There is a ring in the words altogether beyond the almost impersonal patience he maintained in debate with so many enemies. "Behold our refutation of the error. It is not based on documents of faith, but on the reasons and statements of the philosophers themselves. If then anyone there be who, boastfully taking pride in his supposed wisdom, wishes to challenge what we have written, let him not do it in some corner nor before children who are powerless to decide on such difficult matters. Let him reply openly if he dare. He shall find me then confronting him, and not only my negligible self, but many another whose study is truth. We shall do battle with his errors or bring a cure to his ignorance."

The Dumb Ox is bellowing now; like one at bay and yet terrible and towering over all the baying pack. We have already noted why, in this one quarrel with Siger of Brabant, Thomas Aquinas let loose such thunders of purely moral passion; it was because the whole work of his life was being betrayed behind his back, by those who had used his victories over the reactionaries. The point at the moment is that this is perhaps his one moment of personal passion, save for a single flash in the troubles of his youth: and he is once more fighting his enemies with a firebrand. And yet, even in this isolated apocalypse of anger, there is one phrase that may be commended for all time to men who are angry with much less cause. If there is one sentence that could be carved in marble, as representing the calmest and most enduring rationality of his unique intelligence, it is a sentence which came pouring out with all the rest of this molten lava. If there is one phrase that stands before history as typical of Thomas Aquinas, it is that phrase about his own argument: "It is not based on documents of faith, but on the reasons and statements of the philosophers themselves." Would that all Orthodox doctors in deliberation were as reasonable as Aquinas in anger! Would that all Christian apologists would remember that maxim; and write it up in large letters on the wall, before they nail any theses there. At the top of his fury, Thomas Aquinas understands, what so many defenders of orthodoxy will not understand. It is no good to tell an atheist that he is an atheist; or to charge a denier of immortality with the infamy of denying it; or to imagine that one can force an opponent to admit he is wrong, by proving that he is wrong on somebody else's principles, but not on his own. After the great example of St. Thomas, the principle stands, or ought always to have stood established; that we must either not argue with a man at all, or we must argue on his grounds and not ours. We may do other things instead of arguing, according to our views of what actions are morally permissible; but if we argue we must argue "On the reasons and statements of the philosophers themselves." This is the common sense in a saying attributed to a friend of St. Thomas, the great St. Louis, King of France, which shallow people quote as a sample of fanaticism; the sense of which is, that I must either argue with an infidel as a real philosopher can argue, or else "thrust a sword through his body as far as it will go." A real philosopher (even of the opposite school) will be the first to agree that St. Louis was entirely philosophical.

So, in the last great controversial crisis of his theological campaign, Thomas Aquinas contrived to give his friends and enemies not only a lesson in theology, but a lesson in controversy. But it was in fact his last controversy. He had been a man with a huge controversial appetite, a thing that exists in some men and not others, in saints and in sinners. But after this great and victorious duel with Siger of Brabant, he was suddenly overwhelmed with a desire for silence and repose. He said one strange thing about this mood of his to a friend, which will fall into its more appropriate place elsewhere. He fell back on the extreme simplicities of his monastic round and seemed to desire nothing but a sort of permanent retreat. A request came to him from the Pope that he should set out upon some further mission of diplomacy or disputation; and he made ready to obey. But before he had gone many miles on the journey, he was dead.

G.K. Chesterton, St Thomas Aquinas, Chapter 3

Town Mouse and Country Mouse

NOW you must know that a Town Mouse once upon a time went on a visit to his cousin in the country. He was rough and ready, this cousin, but he loved his town friend and made him heartily welcome. Beans and bacon, cheese and bread, were all he had to offer, but he offered them freely. The Town Mouse rather turned up his long nose at this country fare, and said: “I cannot understand, Cousin, how you can put up with such poor food as this, but of course you cannot expect anything better in the country; come you with me and I will show you how to live. When you have been in town a week you will wonder how you could ever have stood a country life.”

No sooner said than done: the two mice set off for the town and arrived at the Town Mouse’s residence late at night.

“You will want some refreshment after our long journey,” said the polite Town Mouse, and took his friend into the grand dining-room. There they found the remains of a fine feast, and soon the two mice were eating up jellies and cakes and all that was nice. Suddenly they heard growling and barking.

“What is that?” said the Country Mouse.

“It is only the dogs of the house,” answered the other.

“Only!” said the Country Mouse. “I do not like that music at my dinner.” Just at that moment the door flew open, in came two huge mastiffs, and the two mice had to scamper down and run off.

“Good-bye, Cousin,” said the Country Mouse.

“What! going so soon?” said the other.

“Yes,” he replied, “Better beans and bacon in peace than cakes and ale in fear.”




Aesop, Fables