The Manuscript was written in a small and peculiar handwriting, which, though evidently by the same person whose letter to Strahan I had read, was, whether from haste or some imperfection in the ink, much more hard to decipher. Those parts of the Memoir which related to experiments, or alleged secrets in Nature, that the writer intimated a desire to submit exclusively to scholars or men of science, were in Latin,—and Latin which, though grammatically correct, was frequently obscure. But all that detained the eye and attention on the page necessarily served to impress the contents more deeply on remembrance.
The narrative commenced with the writer’s sketch of his childhood. Both his parents had died before he attained his seventh year. The orphan had been sent by his guardians to a private school, and his holidays had been passed at Derval Court. Here his earliest reminiscences were those of the quaint old room, in which I now sat, and of his childish wonder at the inscription on the chimneypiece—who and what was the Simon Forman who had there found a refuge from persecution? Of what nature were the studies he had cultivated, and the discoveries he boasted to have made?
When he was about sixteen, Philip Derval had begun to read the many mystic books which the library contained; but without other result on his mind than the sentiment of disappointment and disgust. The impressions produced on the credulous imagination of childhood vanished. He went to the University; was sent abroad to travel: and on his return took that place in the circles of London which is so readily conceded to a young idler of birth and fortune. He passed quickly over that period of his life, as one of extravagance and dissipation, from which he was first drawn by the attachment for his cousin to which his letter to Strahan referred. Disappointed in the hopes which that affection had conceived, and his fortune impaired, partly by some years of reckless profusion, and partly by the pecuniary sacrifices at which he had effected his cousin’s marriage with another, he retired to Derval Court, to live there in solitude and seclusion. On searching for some old title-deeds required for a mortgage, he chanced upon a collection of manuscripts much discoloured, and, in part, eaten away by moth or damp. These, on examination, proved to be the writings of Forman. Some of them were astrological observations and predictions; some were upon the nature of the Cabbala; some upon the invocation of spirits and the magic of the dark ages. All had a certain interest, for they were interspersed with personal remarks, anecdotes of eminent actors in a very stirring time, and were composed as Colloquies, in imitation of Erasmus,—the second person in the dialogue being Sir Miles Derval, the patron and pupil; the first person being Forman, the philosopher and expounder.
But along with these shadowy lucubrations were treatises of a more uncommon and a more startling character,—discussions on various occult laws of nature, and detailed accounts of analytical experiments. These opened a new, and what seemed to Sir Philip a practical, field of inquiry,—a true border-land between natural science and imaginative speculation. Sir Philip had cultivated philosophical science at the University; he resumed the study, and tested himself the truth of various experiments suggested by Forman. Some, to his surprise, proved successful, some wholly failed. These lucubrations first tempted the writer of the memoir towards the studies in which the remainder of his life had been consumed. But he spoke of the lucubrations themselves as valuable only where suggestive of some truths which Forman had accidentally approached, without being aware of their true nature and importance. They were debased by absurd puerilities, and vitiated by the vain and presumptuous ignorance which characterized the astrology of the middle ages. For these reasons the writer intimated his intention (if he lived to return to England) to destroy Forman’s manuscripts, together with sundry other books, and a few commentaries of his own upon studies which had for a while misled him,—all now deposited in the safes of the room in which I sat.
After some years passed in the retirement of Derval Court, Sir Philip was seized with the desire to travel, and the taste he had imbibed for occult studies led him towards those Eastern lands in which they took their origin, and still retain their professors.
Several pages of the manuscript were now occupied with minute statements of the writer’s earlier disappointment in the objects of his singular research. The so-called magicians, accessible to the curiosity of European travellers, were either but ingenious jugglers, or produced effects that perplexed him by practices they had mechanically learned, but of the rationale of which they were as ignorant as himself. It was not till he had resided some considerable time in the East, and acquired a familiar knowledge of its current languages and the social habits of its various populations, that he became acquainted with men in whom he recognized earnest cultivators of the lore which tradition ascribes to the colleges and priesthoods of the ancient world,—men generally living remote from others, and seldom to be bribed by money to exhibit their marvels or divulge their secrets. In his intercourse with these sages, Sir Philip arrived at the conviction that there does exist an art of magic, distinct from the guile of the conjuror, and applying to certain latent powers and affinities in nature,—a philosophy akin to that which we receive in our acknowledged schools, inasmuch as it is equally based on experiment, and produces from definite causes definite results. In support of this startling proposition, Sir Philip now devoted more than half his volume to the details of various experiments, to the process and result of which he pledged his guarantee as the actual operator. As most of these alleged experiments appeared to me wholly incredible, and as all of them were unfamiliar to my practical experience, and could only be verified or falsified by tests that would require no inconsiderable amount of time and care, I passed with little heed over the pages in which they were set forth. I was impatient to arrive at that part of the manuscript which might throw light on the mystery in which my interest was the keenest. What were the links which connected the existence of Margrave with the history of Sir Philip Derval? Thus hurrying on, page after page, I suddenly, towards the end of the volume, came upon a name that arrested all my attention,—Haroun of Aleppo. He who has read the words addressed to me in my trance may well conceive the thrill that shot through my heart when I came upon that name, and will readily understand how much more vividly my memory retains that part of the manuscript to which I now proceed, than all which had gone before.
“It was,” wrote Sir Philip, “in an obscure suburb of Aleppo that I at
length met with the wonderful man from whom I have acquired a
knowledge immeasurably more profound and occult than that which may be
tested in the experiments to which I have devoted so large a share of
this memoir. Haroun of Aleppo had, indeed, mastered every secret in
nature which the nobler, or theurgic, magic seeks to fathom.
“He had discovered the great Principle of Animal Life, which had
hitherto baffled the subtlest anatomist. Provided only that the great
organs were not irreparably destroyed, there was no disease that he
could not cure; no decrepitude to which he could not restore vigour:
yet his science was based on the same theory as that espoused by the
best professional practitioner of medicine, namely, that the true art
of healing is to assist nature to throw off the disease; to summon, as
it were, the whole system to eject the enemy that has fastened on a
part. And thus his processes, though occasionally varying in the
means employed, all combined in this,—namely, the re-invigourating
and recruiting of the principle of life.”
No one knew the birth or origin of Haroun; no one knew his age. In outward appearance he was in the strength and prime of mature manhood; but, according to testimonies in which the writer of the memoir expressed a belief that, I need scarcely say, appeared to me egregiously credulous, Haroun’s existence under the same name, and known by the same repute, could be traced back to more than a hundred years. He told Sir Philip that he had thrice renewed his own life, and had resolved to do so no more; he had grown weary of living on. With all his gifts, Haroun owned himself to be consumed by a profound melancholy. He complained that there was nothing new to him under the sun; he said that, while he had at his command unlimited wealth, wealth had ceased to bestow enjoyment, and he preferred living as simply as a peasant; he had tired out all the affections and all the passions of the human heart; he was in the universe as in a solitude. In a word, Haroun would often repeat, with mournful solemnity: “‘The soul is not meant to inhabit this earth and in fleshy tabernacle for more than the period usually assigned to mortals; and when by art in repairing the walls of the body we so retain it, the soul repines, becomes inert or dejected. He only,” said Haroun, “would feel continued joy in continued existence who could preserve in perfection the sensual part of man, with such mind or reason as may be independent of the spiritual essence, but whom soul itself has quitted!—man, in short, as the grandest of the animals, but without the sublime discontent of earth, which is the peculiar attribute of soul.”
One evening Sir Philip was surprised to find at Haroun’s house another European. He paused in his narrative to describe this man. He said that for three or four years previously he had heard frequent mention, amongst the cultivators of magic, of an orientalized Englishman engaged in researches similar to his own, and to whom was ascribed a terrible knowledge in those branches of the art which, even in the East, are condemned as instrumental to evil. Sir Philip here distinguished at length, as he had so briefly distinguished in his conversation with me, between the two kinds of magic,—that which he alleged to be as pure from sin as any other species of experimental knowledge, and that by which the agencies of witchcraft are invoked for the purposes of guilt.
The Englishman, to whom the culture of this latter and darker kind of magic was ascribed, Sir Philip Derval had never hitherto come across. He now met him at the house of Haroun; decrepit, emaciated, bowed down with infirmities, and racked with pain. Though little more than sixty, his aspect was that of extreme old age; but still on his face there were seen the ruins of a once singular beauty, and still, in his mind, there was a force that contrasted the decay of the body. Sir Philip had never met with an intellect more powerful and more corrupt. The son of a notorious usurer, heir to immense wealth, and endowed with the talents which justify ambition, he had entered upon life burdened with the odium of his father’s name. A duel, to which he had been provoked by an ungenerous taunt on his origin, but in which a temperament fiercely vindictive had led him to violate the usages prescribed by the social laws that regulate such encounters, had subjected him to a trial in which he escaped conviction either by a flaw in the technicalities of legal procedure, or by the compassion of the jury;(1) but the moral presumptions against him were sufficiently strong to set an indelible brand on his honour, and an insurmountable barrier to the hopes which his early ambition had conceived. After this trial he had quitted his country, to return to it no more. Thenceforth, much of his life had been passed out of sight or conjecture of civilized men in remote regions and amongst barbarous tribes. At intervals, however, he had reappeared in European capitals; shunned by and shunning his equals, surrounded by parasites, amongst whom were always to be found men of considerable learning, whom avarice or poverty subjected to the influences of his wealth. For the last nine or ten years he had settled in Persia, purchased extensive lands, maintained the retinue, and exercised more than the power of an Oriental prince. Such was the man who, prematurely worn out, and assured by physicians that he had not six weeks of life, had come to Aleppo with the gaudy escort of an Eastern satrap, had caused himself to be borne in his litter to the mud-hut of Haroun the Sage, and now called on the magician, in whose art was his last hope, to reprieve him from the—grave.
He turned round to Sir Philip, when the latter entered the room, and exclaimed in English, “I am here because you are. Your intimacy with this man was known to me. I took your character as the guarantee of his own. Tell me that I am no credulous dupe. Tell him that I, Louis Grayle, am no needy petitioner. Tell me of his wisdom; assure him of my wealth.”
Sir Philip looked inquiringly at Haroun, who remained seated on his carpet in profound silence.
“What is it you ask of Haroun?”
“To live on—to live on! For every year of life he can give me, I will load these floors with gold.”
“Gold will not tempt Haroun.”
“What will?”
“Ask him yourself; you speak his language.”
“I have asked him; he vouchsafes me no answer.”
Haroun here suddenly roused himself as from a revery. He drew from under his robe a small phial, from which he let fall a single drop into a cup of water, and said, “Drink this; send to me tomorrow for such medicaments as I may prescribe. Return hither yourself in three days; not before!”
When Grayle was gone, Sir Philip, moved to pity, asked Haroun if, indeed, it were within the compass of his art to preserve life in a frame that appeared so thoroughly exhausted. Haroun answered, “A fever may so waste the lamp of life that one ruder gust of air could extinguish the flame, yet the sick man recovers. This sick man’s existence has been one long fever; this sick man can recover.”
“You will aid him to do so?”
“Three days hence I will tell you.”
On the third day Grayle revisited Haroun, and, at Haroun’s request, Sir Philip came also. Grayle declared that he had already derived unspeakable relief from the remedies administered; he was lavish in expressions of gratitude; pressed large gifts on Haroun, and seemed pained when they were refused. This time Haroun conversed freely, drawing forth Grayle’s own irregular, perverted, stormy, but powerful intellect.
I can best convey the general nature of Grayle’s share in the dialogue between himself, Haroun, and Derval—recorded in the narrative in words which I cannot trust my memory to repeat in detail—by stating the effect it produced on my own mind. It seemed, while I read, as if there passed before me some convulsion of Nature,—a storm, an earthquake,—outcries of rage, of scorn, of despair, a despot’s vehemence of will, a rebel’s scoff at authority; yet, ever and anon, some swell of lofty thought, some burst of passionate genius,—abrupt variations from the vaunt of superb defiance to the wail of intense remorse.
The whole had in it, I know not what of uncouth but colossal,—like the chant, in the old lyrical tragedy, of one of those mythical giants, who, proud of descent from Night and Chaos, had held sway over the elements, while still crude and conflicting, to be crushed under the rocks, upheaved in their struggle, as Order and Harmony subjected a brightening Creation to the milder influences throned in Olympus. But it was not till the later passages of the dialogue in which my interest was now absorbed, that the language ascribed to this sinister personage lost a gloomy pathos not the less impressive for the awe with which it was mingled. For, till then, it seemed to me as if in that tempestuous nature there were still broken glimpses of starry light; that a character originally lofty, if irregular and fierce, had been embittered by early and continuous war with the social world, and had, in that war, become maimed and distorted; that, under happier circumstances, its fiery strength might have been disciplined to good; that even now, where remorse was so evidently poignant, evil could not be irredeemably confirmed.
At length all the dreary compassion previously inspired vanished in one unqualified abhorrence.
The subjects discussed changed from those which, relating to the common world of men, were within the scope of my reason. Haroun led his wild guest to boast of his own proficiency in magic, and, despite my incredulity, I could not overcome the shudder with which fictions, however extravagant, that deal with that dark Unknown abandoned to the chimeras of poets, will, at night and in solitude, send through the veins of men the least accessible to imaginary terrors.
Grayle spoke of the power he had exercised through the agency of evil spirits,—a power to fascinate and to destroy. He spoke of the aid revealed to him, now too late, which such direful allies could afford, not only to a private revenge, but to a kingly ambition. Had he acquired the knowledge he declared himself to possess before the feebleness of the decaying body made it valueless, how he could have triumphed over that world which had expelled his youth from its pale! He spoke of means by which his influence could work undetected on the minds of others, control agencies that could never betray, and baffle the justice that could never discover. He spoke vaguely of a power by which a spectral reflection of the material body could be cast, like a shadow, to a distance; glide through the walls of a prison, elude the sentinels of a camp,—a power that he asserted to be when enforced by concentrated will, and acting on the mind, where in each individual temptation found mind the weakest—almost infallible in its effect to seduce or to appall. And he closed these and similar boasts of demoniacal arts, which I remember too obscurely to repeat, with a tumultuous imprecation on their nothingness to avail against the gripe of death. All this lore he would communicate to Haroun, in return for what? A boon shared by the meanest peasant,—life, common life; to breathe yet a while the air, feel yet a while the sun.
Then Haroun replied. He said, with a quiet disdain, that the dark art to which Grayle made such boastful pretence was the meanest of all abuses of knowledge, rightly abandoned, in all ages, to the vilest natures. And then, suddenly changing his tone, he spoke, so far as I can remember the words assigned to him in the manuscript, to this effect,—
“Fallen and unhappy wretch, and you ask me for prolonged life!—a prolonged curse to the world and to yourself. Shall I employ spells to lengthen the term of the Pestilence, or profane the secrets of Nature to restore vigour and youth to the failing energies of Crime?”
Grayle, as if stunned by the rebuke, fell on his knees with despairing entreaties that strangely contrasted his previous arrogance. “And it was,” he said, “because his life had been evil that he dreaded death. If life could be renewed he would repent, he would change; he retracted his vaunts, he would forsake the arts he had boasted, he would re-enter the world as its benefactor.”
“So ever the wicked man lies to himself when appalled by the shadow of death,” answered Haroun. “But know, by the remorse which preys on thy soul, that it is not thy soul that addresses this prayer to me. Couldst thou hear, through the storms of the Mind, the Soul’s melancholy whisper, it would dissuade thee from a wish to live on. While I speak, I behold it, that Soul,—sad for the stains on its essence, awed by the account it must render, but dreading, as the direst calamity, a renewal of years below, darker stains and yet heavier accounts! Whatever the sentence it may now undergo, it has a hope for mercy in the remorse which the mind vainly struggles to quell. But darker its doom if longer retained to earth, yoked to the mind that corrupts it, and enslaved to the senses which thou bidst me restore to their tyrannous forces.”
And Grayle bowed his head and covered his face with his hands in silence and in trembling.
Then Sir Philip, seized with compassion, pleaded for him. “At least, could not the soul have longer time on earth for repentance?” And while Sir Philip was so pleading, Grayle fell prostrate in a swoon like that of death. When he recovered, his head was leaning on Haroun’s knee, and his opening eyes fixed on the glittering phial which Haroun held, and from which his lips had been moistened.
“Wondrous!” he murmured: “how I feel life flowing back to me. And that, then, is the elixir! it is no fable!”
His hands stretched greedily as to seize the phial, and he cried imploringly, “More, more!” Haroun replaced the vessel in the folds of his robe, and answered,—
“I will not renew thy youth, but I will release thee from bodily suffering: I will leave the mind and the soul free from the pangs of the flesh, to reconcile, if yet possible, their long war. My skill may afford thee months yet for repentance; Seek, in that interval, to atone for the evil of sixty years; apply thy wealth where it may most compensate for injury done, most relieve the indigent, and most aid the virtuous. Listen to thy remorse; humble thyself in prayer.”
Grayle departed, sighing heavily and muttering to himself. The next day Haroun summoned Sir Philip Derval, and said to him,—
“Depart to Damascus. In that city the Pestilence has appeared. Go thither thou, to heal and to save. In this casket are stored the surest antidotes to the poison of the plague. Of that essence, undiluted and pure, which tempts to the undue prolongation of soul in the prison of flesh, this casket contains not a drop. I curse not my friend with so mournful a boon. Thou hast learned enough of my art to know by what simples the health of the temperate is easily restored to its balance, and their path to the grave smoothed from pain. Not more should Man covet from Nature for the solace and weal of the body. Nobler gifts far than aught for the body this casket contains. Herein are the essences which quicken the life of those duplicate senses that lie dormant and coiled in their chrysalis web, awaiting the wings of a future development,—the senses by which we can see, though not with the eye, and hear, but not by the ear. Herein are the links between Man’s mind and Nature’s; herein are secrets more precious even than these,—those extracts of light which enable the Soul to distinguish itself from the Mind, and discriminate the spiritual life, not more from life carnal than life intellectual. Where thou seest some noble intellect, studious of Nature, intent upon Truth, yet ignoring the fact that all animal life has a mind and Man alone on the earth ever asked, and has asked, from the hour his step trod the earth, and his eye sought the Heaven, ‘Have I not a soul; can it perish?’—there, such aids to the soul, in the innermost vision vouchsafed to the mind, thou mayst lawfully use. But the treasures contained in this casket are like all which a mortal can win from the mines he explores,—good or ill in their uses as they pass to the hands of the good or the evil. Thou wilt never confide them but to those who will not abuse! and even then, thou art an adept too versed in the mysteries of Nature not to discriminate between the powers that may serve the good to good ends, and the powers that may tempt the good—where less wise than experience has made thee and me—to the ends that are evil; and not even to thy friend the most virtuous—if less proof against passion than thou and I have become—wilt thou confide such contents of the casket as may work on the fancy, to deafen the conscience and imperil the soul.”
Sir Philip took the casket, and with it directions for use, which he did not detail. He then spoke to Haroun about Louis Grayle, who had inspired him with a mingled sentiment of admiration and abhorrence, of pity and terror. And Haroun answered thus, repeating the words ascribed to him, so far as I can trust, in regard to them—as to all else in this marvellous narrative—to a memory habitually tenacious even in ordinary matters, and strained to the utmost extent of its power, by the strangeness of the ideas presented to it, and the intensity of my personal interest in whatever admitted a ray into that cloud which, gathering fast over my reason, now threatened storm to my affections,—
“When the mortal deliberately allies himself to the spirits of evil, he surrenders the citadel of his being to the guard of its enemies; and those who look from without can only dimly guess what passes within the precincts abandoned to Powers whose very nature we shrink to contemplate, lest our mere gaze should invite them. This man, whom thou pitiest, is not yet everlastingly consigned to the fiends, because his soul still struggles against them. His life has been one long war between his intellect, which is mighty, and his spirit, which is feeble. The intellect, armed and winged by the passions, has besieged and oppressed the soul; but the soul has never ceased to repine and to repent. And at moments it has gained its inherent ascendancy, persuaded revenge to drop the prey it had seized, turned the mind astray from hatred and wrath into unwonted paths of charity and love. In the long desert of guilt, there have been green spots and fountains of good. The fiends have occupied the intellect which invoked them, but they have never yet thoroughly mastered the soul which their presence appalls. In the struggle that now passes within that breast, amidst the flickers of waning mortality, only Allah, whose eye never slumbers, can aid.”
Haroun then continued, in words yet more strange and yet more deeply graved in my memory,—
“There have been men (thou mayst have known such), who, after an illness in which life itself seemed suspended, have arisen, as out of a sleep, with characters wholly changed. Before, perhaps, gentle and good and truthful, they now become bitter, malignant, and false. To the persons and the things they had before loved, they evince repugnance and loathing. Sometimes this change is so marked and irrational that their kindred ascribe it to madness,—not the madness which affects them in the ordinary business of life, but that which turns into harshness and discord the moral harmony that results from natures whole and complete. But there are dervishes who hold that in that illness, which had for its time the likeness of death, the soul itself has passed away, and an evil genius has fixed itself into the body and the brain, thus left void of their former tenant, and animates them in the unaccountable change from the past to the present existence. Such mysteries have formed no part of my study, and I tell you the conjecture received in the East without hazarding a comment whether of incredulity or belief. But if, in this war between the mind which the fiends have seized, and the soul which implores refuge of Allah; if, while the mind of yon traveller now covets life lengthened on earth for the enjoyments it had perverted its faculties to seek and to find in sin, and covets so eagerly that it would shrink from no crime and revolt from no fiend that could promise the gift, the soul shudderingly implores to be saved from new guilt, and would rather abide by the judgment of Allah on the sins that have darkened it than pass forever irredeemably away to the demons,—if this be so, what if the soul’s petition be heard; what if it rise from the ruins around it; what if the ruins be left to the witchcraft that seeks to rebuild them? There, if demons might enter, that which they sought as their prize has escaped them; that which they find would mock them by its own incompleteness even in evil. In vain might animal life the most perfect be given to the machine of the flesh; in vain might the mind, freed from the check of the soul, be left to roam at will through a brain stored with memories of knowledge and skilled in the command of its faculties; in vain, in addition to all that body and brain bestow on the normal condition of man, might unhallowed reminiscences gather all the arts and the charms of the sorcery by which the fiends tempted the soul, before it fled, through the passions of flesh and the cravings of mind: the Thing, thus devoid of a soul, would be an instrument of evil, doubtless,—but an instrument that of itself could not design, invent, and complete. The demons themselves could have no permanent hold on the perishable materials. They might enter it for some gloomy end which Allah permits in his inscrutable wisdom; but they could leave it no trace when they pass from it, because there is no conscience where soul is wanting. The human animal without soul, but otherwise made felicitously perfect in its mere vital organization, might ravage and destroy, as the tiger and the serpent may destroy and ravage, and, the moment after, would sport in the sunlight harmless and rejoicing, because, like the serpent and the tiger, it is incapable of remorse.”
“Why startle my wonder,” said Derval, “with so fantastic an image?”
“Because, possibly, the image may come into palpable form! I know, while I speak to thee, that this miserable man is calling to his aid the evil sorcery over which he boasts his control. To gain the end he desires, he must pass through a crime. Sorcery whispers to him how to pass through it, secure from the detection of man. The soul resists, but in resisting, is weak against the tyranny of the mind to which it has submitted so long. Question me no more. But if I vanish from thine eyes, if thou hear that the death which, to my sorrow and in my foolishness I have failed to recognize as the merciful minister of Heaven, has removed me at last from the earth, believe that the pale Visitant was welcome, and that I humbly accept as a blessed release the lot of our common humanity.”
Sir Philip went to Damascus. There he found the pestilence raging, there he devoted himself to the cure of the afflicted; in no single instance, so at least he declared, did the antidotes stored in the casket fail in their effect. The pestilence had passed, his medicaments were exhausted, when the news reached him that Haroun was no more. The Sage had been found, one morning, lifeless in his solitary home, and, according to popular rumour, marks on his throat betrayed the murderous hand of the strangler. Simultaneously, Louis Grayle had disappeared from the city, and was supposed to have shared the fate of Haroun, and been secretly buried by the assassins who had deprived him of life. Sir Philip hastened to Aleppo. There he ascertained that on the night in which Haroun died, Grayle did not disappear alone; with him were also missing two of his numerous suite,—the one, an Arab woman, named Ayesha, who had for some years been his constant companion, his pupil and associate in the mystic practices to which his intellect had been debased, and who was said to have acquired a singular influence over him, partly by her beauty and partly by the tenderness with which she had nursed him through his long decline; the other, an Indian, specially assigned to her service, of whom all the wild retainers of Grayle spoke with detestation and terror. He was believed by them to belong to that murderous sect of fanatics whose existence as a community has only recently been made known to Europe, and who strangle their unsuspecting victim in the firm belief that they thereby propitiate the favour of the goddess they serve. The current opinion at Aleppo was, that if those two persons had conspired to murder Haroun, perhaps for the sake of the treasures he was said to possess, it was still more certain that they had made away with their own English lord, whether for the sake of the jewels he wore about him, or for the sake of treasures less doubtful than those imputed to Haroun, and of which the hiding-place would be to them much better known.
“I did not share that opinion,” wrote the narrator, “for I assured
myself that Ayesha sincerely loved her awful master; and that love
need excite no wonder, for Louis Grayle was one whom if a woman, and
especially a woman of the East, had once loved, before old age and
infirmity fell on him, she would love and cherish still more devotedly
when it became her task to protect the being who, in his day of power
and command, had exalted his slave into the rank of his pupil and
companion. And the Indian whom Grayle had assigned to her service was
allowed to have that brute kind of fidelity which, though it recoils
from no crime for a master, refuses all crime against him.
“I came to the conclusion that Haroun had been murdered by order
of Louis Grayle,—for the sake of the elixir of life,—murdered by
Juma the Strangler; and that Grayle himself had been aided in his
flight from Aleppo, and tended, through the effects of the
life-giving drug thus murderously obtained, by the womanly love of the
Arab woman Ayesha. These convictions (since I could not, without
being ridiculed as the wildest of dupes, even hint at the vital
elixir) I failed to impress on the Eastern officials, or even on a
countryman of my own whom I chanced to find at Aleppo. They only
arrived at what seemed the common-sense verdict,—namely, that Haroun
might have been strangled, or might have died in a fit (the body,
little examined, was buried long before I came to Aleppo); and that
Louis Grayle was murdered by his own treacherous dependents. But all
trace of the fugitives was lost.
“And now,” wrote Sir Philip, “I will state by what means I discovered
that Louis Grayle still lived,—changed from age into youth; a new
form, a new being; realizing, I verily believe, the image which
Haroun’s words had raised up, in what then seemed to me the
metaphysics of fantasy,—-criminal, without consciousness of crime;
the dreadest of the mere animal race; an incarnation of the blind
powers of Nature,—beautiful and joyous, wanton and terrible and
destroying! Such as ancient myths have personified in the idols of
Oriental creeds; such as Nature, of herself, might form man in her
moments of favour, if man were wholly the animal, and spirit were no
longer the essential distinction between himself and the races to
which by superior formation and subtler perceptions he would still be
the king.
“But this being is yet more dire and portentous than the mere animal
man, for in him are not only the fragmentary memories of a pristine
intelligence which no mind, unaided by the presence of soul, could
have originally compassed, but amidst that intelligence are the
secrets of the magic which is learned through the agencies of spirits
the most hostile to our race. And who shall say whether the fiends do
not enter at their will this void and deserted temple whence the soul
has departed, and use as their tools, passive and unconscious, all the
faculties which, skilful in sorcery, still place a mind at the
control of their malice?
“It was in the interest excited in me by the strange and terrible fate
that befell an Armenian family with which I was slightly acquainted,
that I first traced—in the creature I am now about to describe, and
whose course I devote myself to watch, and trust to bring to a
close—the murderer of Haroun for the sake of the elixir of youth.
“In this Armenian family there were three daughters; one of them—”
I had just read thus far when a dim shadow fell over the page, and a cold air seemed to breathe on me,—cold, so cold, that my blood halted in my veins as if suddenly frozen! Involuntarily I started, and looked up, sure that some ghastly presence was in the room. And then, on the opposite side of the wall, I beheld an unsubstantial likeness of a human form. Shadow I call it, but the word is not strictly correct, for it was luminous, though with a pale shine. In some exhibition in London there is shown a curious instance of optical illusion; at the end of a corridor you see, apparently in strong light, a human skull. You are convinced it is there as you approach; it is, however, only a reflection from a skull at a distance. The image before me was less vivid, less seemingly prominent than is the illusion I speak of. I was not deceived. I felt it was a spectrum, a phantasm; but I felt no less surely that it was a reflection from an animate form,—the form and face of Margrave; it was there, distinct, unmistakable. Conceiving that he himself must be behind me, I sought to rise, to turn round, to examine. I could not move: limb and muscle were overmastered by some incomprehensible spell. Gradually my senses forsook me; I became unconscious as well as motionless. When I recovered, I heard the clock strike three. I must have been nearly two hours insensible! The candles before me were burning low. My eyes rested on the table; the dead man’s manuscript was gone!
(1) The reader will here observe a discrepancy between Mrs. Poyntz’s account and Sir Philip Derval’s narrative. According to the former, Louis Grayle was tried in his absence from England, and sentenced to three years’ imprisonment, which his flight enabled him to evade. According to the latter, Louis Grayle stood his trial, and obtained an acquittal. Sir Philip’s account must, at least, be nearer the truth than the lady’s, because Louis Grayle could not, according to English law, have been tried on a capital charge without being present in court. Mrs. Poyntz tells her story as a woman generally does tell a story,—sure to make a mistake when she touches on a question of law; and—unconsciously perhaps to herself—the woman of the World warps the facts in her narrative so as to save the personal dignity of the hero, who has captivated her interest, not from the moral odium of a great crime, but the debasing position of a prisoner at the bar. Allen Fenwick, no doubt, purposely omits to notice the discrepancy between these two statements, or to animadvert on the mistake which, in the eyes of a lawyer, would discredit Mrs. Poyntz’s. It is consistent with some of the objects for which Allen Fenwick makes public his Strange Story, to invite the reader to draw his own inferences from the contradictions by which, even in the most commonplace matters (and how much more in any tale of wonder!), a fact stated by one person is made to differ from the same fact stated by another. The rapidity with which a truth becomes transformed into fable, when it is once sent on its travels from lip to lip, is illustrated by an amusement at this moment in fashion. The amusement is this: In a party of eight or ten persons, let one whisper to another an account of some supposed transaction, or a piece of invented gossip relating to absent persons, dead or alive; let the person, who thus first hears the story, proceed to whisper it, as exactly as he can remember what he has just heard, to the next; the next does the same to his neighbour, and so on, till the tale has run the round of the party. Each narrator, as soon as he has whispered his version of the tale, writes down what he has whispered. And though, in this game, no one has had any interest to misrepresent, but, on the contrary, each for his own credit’s sake strives to repeat what he has heard as faithfully as he can, it will be almost invariably found that the story told by the first person has received the most material alterations before it has reached the eighth or the tenth. Sometimes the most important feature of the whole narrative is altogether omitted; sometimes a feature altogether new and preposterously absurd has been added. At the close of the experiment one is tempted to exclaim, “How, after this, can any of those portions of history which the chronicler took from hearsay be believed?” But, above all, does not every anecdote of scandal which has passed, not through ten lips, but perhaps through ten thousand, before it has reached us, become quite as perplexing to him who would get at the truth, as the marvels he recounts are to the bewildered reason of Fenwick the Sceptic?
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