is the meaning of the inscription 'Has'"—the meaning which he so well knew. "One of the lost secrets of the world," replies the baronet. But I can hardly understand a learned Orientalist speaking in that way about what appears to me a very patent circumstance: it is clear that he never earnestly applied himself to the solution of the riddle, or else—what is more likely, in spite of his rather high-flown estimate of his own "Reason"—that his mind, and the mind of his ancestors, never was able to go farther back in time than the Edmundsbury Monks. But they did not make the stone, nor did they dig it from the depths of the earth in Suffolk—they got it from some one, and it is not difficult to say with certainty from whom. The stone, then, might have been engraved by that someone, or by the someone from whom he received it, and so on back into the dimnesses of time. And consider the character of the engraving—it consists of a mythological animal, and some words, of which the letters "Has" only are distinguishable. But the animal, at least, is pure Persian. The Persians, you know, were not only quite worthy competitors with the Hebrews, the Egyptians, and later on the Greeks, for excellence in the glyptic art, but this fact is remarkable, that in much the same way that the figure of the scarabaeus on an intaglio or cameo is a pretty infallible indication of an Egyptian hand, so is that of a priest or a grotesque animal a sure indication of a Persian. We may say, then, from that evidence alone—though there is more—that this gem was certainly Persian. And having reached that point, the mystery of "Has" vanishes: for we at once jump at the conclusion that that too is Persian. But Persian, you say, written in English characters? Yes, and it was precisely this fact that made its meaning one of what the baronet childishly calls "the lost secrets of the world": for every successive inquirer, believing it part of an English phrase, was thus hopelessly led astray in his investigation. "Has" is, in fact, part of the word "Hasn-us-Sabah," and the mere circumstance that some of it has been obliterated, while the figure of the mystic animal remains intact, shows that it was executed by one of a nation less skilled in the art of graving in precious stones than the Persians,—by a rude, mediaeval Englishman, in short,—the modern revival of the art owing its origin, of course, to the Medici of a later age. And of this Englishman—who either graved the stone himself, or got some one else to do it for him—do we know nothing? We know, at least, that he was certainly a fighter, probably a Norman baron, that on his arm he bore the cross of red, that he trod the sacred soil of Palestine. Perhaps, to prove this, I need hardly remind you who Hasn-us-Sabah was. It is enough if I say that he was greatly mixed up in the affairs of the Crusaders, lending his irresistible arms now to this side, now to that. He was the chief of the heterodox Mohammedan sect of the Assassins (this word, I believe, is actually derived from his name); imagined himself to be an incarnation of the Deity, and from his inaccessible rock-fortress of Alamut in the Elburz exercised a sinister influence on the intricate politics of the day. The Red Cross Knights called him Shaikh-ul-Jabal —the Old Man of the Mountains, that very nickname connecting him infallibly with the Ul-Jabal of our own times. Now three well-known facts occur to me in connection with this stone of the House of Saul: the first, that Saladin met in battle, and defeated, and plundered, in a certain place, on a certain day, this Hasn-us-Sabah, or one of his successors bearing the same name; the second, that about this time there was a cordial rapprochement between Saladin and Richard the Lion, and between the Infidels and the Christians generally, during which a free interchange of gems, then regarded as of deep mystic importance, took place—remember "The Talisman," and the "Lee Penny"; the third, that soon after the fighters of Richard, and then himself, returned to England, the Loculus or coffin of St. Edmund (as we are informed by the Jocelini Chronica) was opened by the Abbot at midnight, and the body of the martyr exposed. On such occasions it was customary to place gems and relics in the coffin, when it was again closed up. Now, the chalice with the stone was taken from this loculus; and is it possible not to believe that some knight, to whom it had been presented by one of Saladin's men, had in turn presented it to the monastery, first scratching uncouthly on its surface the name of Hasn to mark its semi-sacred origin, or perhaps bidding the monks to do so? But the Assassins, now called, I think, "al Hasani" or "Ismaili"—"that accursed Ishmaelite," the baronet exclaims in one place—still live, are still a flourishing sect impelled by fervid religious fanaticisms. And where think you is their chief place of settlement? Where, but on the heights of that same "Lebanon" on which Sir Jocelin "picked up" his too doubtful scribe and literary helper?

'It now becomes evident that Ul-Jabal was one of the sect of the Assassins, and that the object of his sojourn at the manor-house, of his financial help to the baronet, of his whole journey perhaps to England, was the recovery of the sacred gem which once glittered on the breast of the founder of his sect. In dread of spoiling all by over-rashness, he waits, perhaps for years, till he makes sure that the stone is the right one by seeing it with his own eyes, and learns the secret of the spring by which the chalice is opened. He then proceeds to steal it. So far all is clear enough. Now, this too is conceivable, that, intending to commit the theft, he had beforehand provided himself with another stone similar in size and shape—these being well known to him—to the other, in order to substitute it for the real stone, and so, for a time at least, escape detection. It is presumable that the chalice was not often opened by the baronet, and this would therefore have been a perfectly rational device on the part of Ul-Jabal. But assuming this to be his mode of thinking, how ludicrously absurd appears all the trouble he took to engrave the false stone in an exactly similar manner to the other. That could not help him in producing the deception, for that he did not contemplate the stone being seen, but only heard in the cup, is proved by the fact that he selected a stone of a different colour. This colour, as I shall afterwards show you, was that of a pale, brown-spotted stone. But we are met with something more extraordinary still when we come to the last stone, the white one—I shall prove that it was white—which Ul-Jabal placed in the cup. Is it possible that he had provided two substitutes, and that he had engraved these two, without object, in the same minutely careful manner? Your mind refuses to conceive it; and having done this, declines, in addition, to believe that he had prepared even one substitute; and I am fully in accord with you in this conclusion.

'We may say then that Ul-Jabal had not prepared any substitute; and it may be added that it was a thing altogether beyond the limits of the probable that he could by chance have possessed two old gems exactly similar in every detail down to the very half-obliterated letters of the word "Hasn-us-Sabah." I have now shown, you perceive, that he did not make them purposely, and that he did not possess them accidentally. Nor were they the baronet's, for we have his declaration that he had never seen them before. Whence then did the Persian obtain them? That point will immediately emerge into clearness, when we have sounded his motive for replacing the one false stone by the other, and, above all, for taking away the valueless stone, and then replacing it. And in order to lead you up to the comprehension of this motive, I begin by making the bold assertion that Ul-Jabal had not in his possession the real St. Edmundsbury stone at all.

'You are surprised; for you argue that if we are to take the baronet's evidence at all, we must take it in this particular also, and he positively asserts that he saw the Persian take the stone. It is true that there are indubitable signs of insanity in the document, but it is the insanity of a diseased mind manifesting itself by fantastic exaggeration of sentiment, rather than of a mind confiding to itself its own delusions as to matters of fact. There is therefore nothing so certain as that Ul-Jabal did steal the gem; but these two things are equally evident: that by some means or other it very soon passed out of his possession, and that when it had so passed, he, for his part, believed it to be in the possession of the baronet. "Now," he cries in triumph, one day as he catches Sir Jocelin in his room—"now you have delivered all into my hands." "All" what, Sir Jocelin wonders. "All," of course, meant the stone. He believes that the baronet has done precisely what the baronet afterwards believes that he has done—hidden away the stone in the most secret of all places, in his own apartment, to wit. The Persian, sure now at last of victory, accordingly hastens into his chamber, and "locks the door," in order, by an easy search, to secure his prize. When, moreover, the baronet is examining the house at night with his lens, he believes that Ul-Jabal is spying his movements; when he extends his operations to the park, the other finds pretexts to be near him. Ul-Jabal dogs his footsteps like a shadow. But supposing he had really had the jewel, and had deposited it in a place of perfect safety—such as, with or without lenses, the extensive grounds of the manor-house would certainly have afforded—his more reasonable role would have been that of unconscious nonchalance, rather than of agonised interest. But, in fact, he supposed the owner of the stone to be himself seeking a secure hiding-place for it, and is resolved at all costs on knowing the secret. And again in the vaults beneath the house Sir Jocelin reports that Ul-Jabal "holds the lantern near the ground, with his head bent down": can anything be better descriptive of the attitude of search? Yet each is so sure that the other possesses the gem, that neither is able to suspect that both are seekers.

'But, after all, there is far better evidence of the non-possession of the stone by the Persian than all this—and that is the murder of the baronet, for I can almost promise you that our messenger will return in a few minutes. Now, it seems to me that Ul-Jabal was not really murderous, averse rather to murder; thus the baronet is often in his power, swoons in his arms, lies under the influence of narcotics in semi-sleep while the Persian is in his room, and yet no injury is done him. Still, when the clear necessity to murder—the clear means of gaining the stone—presents itself to Ul-Jabal, he does not hesitate a moment—indeed, he has already made elaborate preparations for that very necessity. And when was it that this necessity presented itself? It was when the baronet put the false stone in the pocket of a loose gown for the purpose of confronting the Persian with it. But what kind of pocket? I think you will agree with me, that male garments, admitting of the designation "gown," have usually only outer pockets—large, square pockets, simply sewed on to the outside of the robe. But a stone of that size must have made such a pocket bulge outwards. Ul-Jabal must have noticed it. Never before has he been perfectly sure that the baronet carried the long-desired gem about on his body; but now at last he knows beyond all doubt. To obtain it, there are several courses open to him: he may rush there and then on the weak old man and tear the stone from him; he may ply him with narcotics, and extract it from the pocket during sleep. But in these there is a small chance of failure; there is a certainty of near or ultimate detection, pursuit—and this is a land of Law, swift and fairly sure. No, the old man must die: only thus—thus surely, and thus secretly—can the outraged dignity of Hasn-us-Sabah be appeased. On the very next day he leaves the house—no more shall the mistrustful baronet, who is "hiding something from him," see his face. He carries with him a small parcel. Let me tell you what was in that parcel: it contained the baronet's fur cap, one of his "brown gowns," and a snow-white beard and wig. Of the cap we can be sure; for from the fact that, on leaving his room at midnight to follow the Persian through the house, he put it on his head, I gather that he wore it habitually during all his waking hours; yet after Ul-Jabal has left him he wanders far and wide "with uncovered head." Can you not picture the distracted old man seeking ever and anon with absent mind for his long-accustomed head-gear, and seeking in vain? Of the gown, too, we may be equally certain: for it was the procuring of this that led Ul-Jabal to the baronet's trunk; we now know that he did not go there to hide the stone, for he had it not to hide; nor to seek it, for he would be unable to believe the baronet childish enough to deposit it in so obvious a place. As for the wig and beard, they had been previously seen in his room. But before he leaves the house Ul-Jabal has one more work to do: once more the two eat and drink together as in "the old days of love"; once more the baronet is drunken with a deep sleep, and when he wakes, his skin is "brown as the leaves of autumn." That is the evidence of which I spake in the beginning as giving us a hint of the exact shade of the Oriental's colour—it was the yellowish-brown of a sered leaf. And now that the face of the baronet has been smeared with this indelible pigment, all is ready for the tragedy, and Ul-Jabal departs. He will return, but not immediately, for he will at least give the eyes of his victim time to grow accustomed to the change of colour in his face; nor will he tarry long, for there is no telling whether, or whither, the stone may not disappear from that outer pocket. I therefore surmise that the tragedy took place a day or two ago. I remembered the feebleness of the old man, his highly neurotic condition; I thought of those "fibrillary twitchings," indicating the onset of a well-known nervous disorder sure to end in sudden death; I recalled his belief that on account of the loss of the stone, in which he felt his life bound up, the chariot of death was urgent on his footsteps; I bore in mind his memory of his grandfather dying in agony just seventy years ago after seeing his own wraith by the churchyard-wall; I knew that such a man could not be struck by the sudden, the terrific shock of seeing himself sitting in the chair before the mirror (the chair, you remember, had been placed there by Ul-Jabal) without dropping down stone dead on the spot. I was thus able to predict the manner and place of the baronet's death—if he be dead. Beside him, I said, would probably be found a white stone. For Ul-Jabal, his ghastly impersonation ended, would hurry to the pocket, snatch out the stone, and finding it not the stone he sought, would in all likelihood dash it down, fly away from the corpse as if from plague, and, I hope, straightway go and—hang himself.'

It was at this point that the black mask of Ham framed itself between the python-skin tapestries of the doorway. I tore from him the paper, now two days old, which he held in his hand, and under the heading, 'Sudden death of a Baronet,' read a nearly exact account of the facts which Zaleski had been detailing to me.

'I can see by your face that I was not altogether at fault,' he said, with one of his musical laughs; 'but there still remains for us to discover whence Ul-Jabal obtained his two substitutes, his motive for exchanging one for the other, and for stealing the valueless gem; but, above all, we must find where the real stone was all the time that these two men so sedulously sought it, and where it now is. Now, let us turn our attention to this stone, and ask, first, what light does the inscription on the cup throw on its nature? The inscription assures us that if "this stone be stolen," or if it "chaunges dre," the House of Saul and its head "anoon" (i.e. anon, at once) shall die. "Dre," I may remind you, is an old English word, used, I think, by Burns, identical with the Saxon "dreogan," meaning to "suffer." So that the writer at least contemplated that the stone might "suffer changes." But what kind of changes—external or internal? External change—change of environment—is already provided for when he says, "shulde this Ston stalen bee"; "chaunges," therefore, in his mind, meant internal changes. But is such a thing possible for any precious stone, and for this one in particular? As to that, we might answer when we know the name of this one. It nowhere appears in the manuscript, and yet it is immediately discoverable. For it was a "sky-blue" stone; a sky-blue, sacred stone; a sky-blue, sacred, Persian stone. That at once gives us its name—it was a turquoise. But can the turquoise, to the certain knowledge of a mediaeval writer, "chaunges dre"? Let us turn for light to old Anselm de Boot: that is he in pig-skin on the shelf behind the bronze Hera.'

I handed the volume to Zaleski. He pointed to a passage which read as follows:

'Assuredly the turquoise doth possess a soul more intelligent than that of man. But we cannot be wholly sure of the presence of Angels in precious stones. I do rather opine that the evil spirit doth take up his abode therein, transforming himself into an angel of light, to the end that we put our trust not in God, but in the precious stone; and thus, perhaps, doth he deceive our spirits by the turquoise: for the turquoise is of two sorts: those which keep their colour, and those which lose it.'[1]

[Footnote 1: 'Assurement la turquoise a une ame plus intelligente que l'ame de l'homme. Mais nous ne pouvons rien establir de certain touchant la presence des Anges dans les pierres precieuses. Mon jugement seroit plustot que le mauvais esprit, qui se transforme en Ange de lumiere se loge dans les pierres precieuses, a fin que l'on ne recoure pas a Dieu, mais que l'on repose sa creance dans la pierre precieuse; ainsi, peut-etre, il decoit nos esprits par la turquoise: car la turquoise est de deux sortes, les unes qui conservent leur couleur et les autres qui la perdent.' Anselm de Boot, Book II.]

'You thus see,' resumed Zaleski, 'that the turquoise was believed to have the property of changing its colour—a change which was universally supposed to indicate the fading away and death of its owner. The good De Boot, alas, believed this to be a property of too many other stones beside, like the Hebrews in respect of their urim and thummim; but in the case of the turquoise, at least, it is a well-authenticated natural phenomenon, and I have myself seen such a specimen. In some cases the change is a gradual process; in others it may occur suddenly within an hour, especially when the gem, long kept in the dark, is exposed to brilliant sunshine. I should say, however, that in this metamorphosis there is always an intermediate stage: the stone first changes from blue to a pale colour spotted with brown, and, lastly, to a pure white. Thus, Ul-Jabal having stolen the stone, finds that it is of the wrong colour, and soon after replaces it; he supposes that in the darkness he has selected the wrong chalice, and so takes the valueless stone from the other. This, too, he replaces, and, infinitely puzzled, makes yet another hopeless trial of the Edmundsbury chalice, and, again baffled, again replaces it, concluding now that the baronet has suspected his designs, and substituted a false stone for the real one. But after this last replacement, the stone assumes its final hue of white, and thus the baronet is led to think that two stones have been substituted by Ul-Jabal for his own invaluable gem. All this while the gem was lying serenely in its place in the chalice. And thus it came to pass that in the Manor-house of Saul there arose a somewhat considerable Ado about Nothing.'

For a moment Zaleski paused; then, turning round and laying his hand on the brown forehead of the mummy by his side, he said:

'My friend here could tell you, and he would, a fine tale of the immensely important part which jewels in all ages have played in human history, human religions, institutions, ideas. He flourished some five centuries before the Messiah, was a Memphian priest of Amsu, and, as the hieroglyphics on his coffin assure me, a prime favourite with one Queen Amyntas. Beneath these mouldering swaddlings of the grave a great ruby still cherishes its blood-guilty secret on the forefinger of his right hand. Most curious is it to reflect how in all lands, and at all times, precious minerals have been endowed by men with mystic virtues. The Persians, for instance, believed that spinelle and the garnet were harbingers of joy. Have you read the ancient Bishop of Rennes on the subject? Really, I almost think there must be some truth in all this. The instinct of universal man is rarely far at fault. Already you have a semi-comic "gold-cure" for alcoholism, and you have heard of the geophagism of certain African tribes. What if the scientist of the future be destined to discover that the diamond, and it alone, is a specific for cholera, that powdered rubellite cures fever, and the chryso-beryl gout? It would be in exact conformity with what I have hitherto observed of a general trend towards a certain inborn perverseness and whimsicality in Nature.'

Note.—As some proof of the fineness of intuition evidenced by Zaleski, as distinct from his more conspicuous powers of reasoning, I may here state that some years after the occurrence of the tragedy I have recorded above, the skeleton of a man was discovered in the vaults of the Manor-house of Saul. I have not the least doubt that it was the skeleton of Ul-Jabal. The teeth were very prominent. A rotten rope was found loosely knotted round the vertebrae of his neck.



THE S.S.

'Wohlgeborne, gesunde Kinder bringen viel mit....

'Wenn die Natur verabscheut, so spricht sie es laut aus: das Geschoepf, das falsch lebt, wird frueh zerstoert. Unfruchtbarkeit, kuemmerliches Dasein, fruehzeitiges Zerfallen, das sind ihre Flueche, die Kennzeichen ihrer Strenge.' GOETHE. [Footnote: 'Well-made, healthy children bring much into the world along with them....

'When Nature abhors, she speaks it aloud: the creature that lives with a false life is soon destroyed. Unfruitfulness, painful existence, early destruction, these are her curses, the tokens of her displeasure.']

[Greek: Argos de andron echaerothae outo, oste oi douloi auton eschon panta ta praegmata, archontes te kai diepontes, es ho epaebaesan hoi ton apolomenon paides.] HERODOTUS. [Footnote: 'And Argos was so depleted of Men (i.e. after the battle with Cleomenes) that the slaves usurped everything—ruling and disposing—until such time as the sons of the slain were grown up.']

To say that there are epidemics of suicide is to give expression to what is now a mere commonplace of knowledge. And so far are they from being of rare occurrence, that it has even been affirmed that every sensational case of felo de se published in the newspapers is sure to be followed by some others more obscure: their frequency, indeed, is out of all proportion with the extent of each particular outbreak. Sometimes, however, especially in villages and small townships, the wildfire madness becomes an all-involving passion, emulating in its fury the great plagues of history. Of such kind was the craze in Versailles in 1793, when about a quarter of the whole population perished by the scourge; while that at the Hotel des Invalides in Paris was only a notable one of the many which have occurred during the present century. At such times it is as if the optic nerve of the mind throughout whole communities became distorted, till in the noseless and black-robed Reaper it discerned an angel of very loveliness. As a brimming maiden, out-worn by her virginity, yields half-fainting to the dear sick stress of her desire—with just such faintings, wanton fires, does the soul, over-taxed by the continence of living, yield voluntary to the grave, and adulterously make of Death its paramour.

'When she sees a bank Stuck full of flowers, she, with a sigh, will tell Her servants, what a pretty place it were To bury lovers in; and make her maids Pluck 'em, and strew her over like a corse.'

[Footnote: Beaumont and Fletcher: The Maid's Tragedy.]

The mode spreads—then rushes into rage: to breathe is to be obsolete: to wear the shroud becomes comme il faut, this cerecloth acquiring all the attractiveness and eclat of a wedding-garment. The coffin is not too strait for lawless nuptial bed; and the sweet clods of the valley will prove no barren bridegroom of a writhing progeny. There is, however, nothing specially mysterious in the operation of a pestilence of this nature: it is as conceivable, if not yet as explicable, as the contagion of cholera, mind being at least as sensitive to the touch of mind as body to that of body.

It was during the ever-memorable outbreak of this obscure malady in the year 1875 that I ventured to break in on the calm of that deep Silence in which, as in a mantle, my friend Prince Zaleski had wrapped himself. I wrote, in fact, to ask him what he thought of the epidemic. His answer was in the laconic words addressed to the Master in the house of woe at Bethany:

'Come and see.'

To this, however, he added in postscript: 'but what epidemic?'

I had momentarily lost sight of the fact that Zaleski had so absolutely cut himself off from the world, that he was not in the least likely to know anything even of the appalling series of events to which I had referred. And yet it is no exaggeration to say that those events had thrown the greater part of Europe into a state of consternation, and even confusion. In London, Manchester, Paris, and Berlin, especially the excitement was intense. On the Sunday preceding the writing of my note to Zaleski, I was present at a monster demonstration held in Hyde Park, in which the Government was held up on all hands to the popular derision and censure—for it will be remembered that to many minds the mysterious accompaniments of some of the deaths daily occurring conveyed a still darker significance than that implied in mere self-destruction, and seemed to point to a succession of purposeless and hideous murders. The demagogues, I must say, spoke with some wildness and incoherence. Many laid the blame at the door of the police, and urged that things would be different were they but placed under municipal, instead of under imperial, control. A thousand panaceas were invented, a thousand aimless censures passed. But the people listened with vacant ear. Never have I seen the populace so agitated, and yet so subdued, as with the sense of some impending doom. The glittering eye betrayed the excitement, the pallor of the cheek the doubt, the haunting fear. None felt himself quite safe; men recognised shuddering the grin of death in the air. To tingle with affright, and to know not why—that is the transcendentalism of terror. The threat of the cannon's mouth is trivial in its effect on the mind in comparison with the menace of a Shadow. It is the pestilence that walketh by night that is intolerable. As for myself, I confess to being pervaded with a nameless and numbing awe during all those weeks. And this feeling appeared to be general in the land. The journals had but one topic; the party organs threw politics to the winds. I heard that on the Stock Exchange, as in the Paris Bourse, business decreased to a minimum. In Parliament the work of law-threshing practically ceased, and the time of Ministers was nightly spent in answering volumes of angry 'Questions,' and in facing motion after motion for the 'adjournment' of the House.

It was in the midst of all this commotion that I received Prince Zaleski's brief 'Come and see.' I was flattered and pleased: flattered, because I suspected that to me alone, of all men, would such an invitation, coming from him, be addressed; and pleased, because many a time in the midst of the noisy city street and the garish, dusty world, had the thought of that vast mansion, that dim and silent chamber, flooded my mind with a drowsy sense of the romantic, till, from very excess of melancholy sweetness in the picture, I was fain to close my eyes. I avow that that lonesome room—gloomy in its lunar bath of soft perfumed light—shrouded in the sullen voluptuousness of plushy, narcotic-breathing draperies—pervaded by the mysterious spirit of its brooding occupant—grew more and more on my fantasy, till the remembrance had for me all the cool refreshment shed by a midsummer-night's dream in the dewy deeps of some Perrhoebian grove of cornel and lotos and ruby stars of the asphodel. It was, therefore, in all haste that I set out to share for a time in the solitude of my friend.

Zaleski's reception of me was most cordial; immediately on my entrance into his sanctum he broke into a perfect torrent of wild, enthusiastic words, telling me with a kind of rapture, that he was just then laboriously engaged in co-ordinating to one of the calculi certain new properties he had discovered in the parabola, adding with infinite gusto his 'firm' belief that the ancient Assyrians were acquainted with all our modern notions respecting the parabola itself, the projection of bodies in general, and of the heavenly bodies in particular; and must, moreover, from certain inferences of his own in connection with the Winged Circle, have been conversant with the fact that light is not an ether, but only the vibration of an ether. He then galloped on to suggest that I should at once take part with him in his investigations, and commented on the timeliness of my visit. I, on my part, was anxious for his opinion on other and far weightier matters than the concerns of the Assyrians, and intimated as much to him. But for two days he was firm in his tacit refusal to listen to my story; and, concluding that he was disinclined to undergo the agony of unrest with which he was always tormented by any mystery which momentarily baffled him, I was, of course, forced to hold my peace. On the third day, however, of his own accord he asked me to what epidemic I had referred. I then detailed to him some of the strange events which were agitating the mind of the outside world. From the very first he was interested: later on that interest grew into a passion, a greedy soul-consuming quest after the truth, the intensity of which was such at last as to move me even to pity.

I may as well here restate the facts as I communicated them to Zaleski. The concatenation of incidents, it will be remembered, started with the extraordinary death of that eminent man of science, Professor Schleschinger, consulting laryngologist to the Charite Hospital in Berlin. The professor, a man of great age, was on the point of contracting his third marriage with the beautiful and accomplished daughter of the Herr Geheimrath Otto von Friedrich. The contemplated union, which was entirely one of those mariages de convenance so common in good society, sprang out of the professor's ardent desire to leave behind him a direct heir to his very considerable wealth. By his first two marriages, indeed, he had had large families, and was at this very time surrounded by quite an army of little grandchildren, from whom (all his direct descendants being dead) he might have been content to select his heir; but the old German prejudices in these matters are strong, and he still hoped to be represented on his decease by a son of his own. To this whim the charming Ottilie was marked by her parents as the victim. The wedding, however, had been postponed owing to a slight illness of the veteran scientist, and just as he was on the point of final recovery from it, death intervened to prevent altogether the execution of his design. Never did death of man create a profounder sensation; never was death of man followed by consequences more terrible. The Residenz of the scientist was a stately mansion near the University in the Unter den Linden boulevard, that is to say, in the most fashionable Quartier of Berlin. His bedroom from a considerable height looked out on a small back garden, and in this room he had been engaged in conversation with his colleague and medical attendant, Dr. Johann Hofmeier, to a late hour of the night. During all this time he seemed cheerful, and spoke quite lucidly on various topics. In particular, he exhibited to his colleague a curious strip of what looked like ancient papyrus, on which were traced certain grotesque and apparently meaningless figures. This, he said, he had found some days before on the bed of a poor woman in one of the horribly low quarters that surround Berlin, on whom he had had occasion to make a post-mortem examination. The woman had suffered from partial paralysis. She had a small young family, none of whom, however, could give any account of the slip, except one little girl, who declared that she had taken it 'from her mother's mouth' after death. The slip was soiled, and had a fragrant smell, as though it had been smeared with honey. The professor added that all through his illness he had been employing himself by examining these figures. He was convinced, he said, that they contained some archaeological significance; but, in any case, he ceased not to ask himself how came a slip of papyrus to be found in such a situation,—on the bed of a dead Berlinerin of the poorest class? The story of its being taken from the mouth of the woman was, of course, unbelievable. The whole incident seemed to puzzle, while it amused him; seemed to appeal to the instinct—so strong in him—to investigate, to probe. For days, he declared, he had been endeavouring, in vain, to make anything of the figures. Dr. Hofmeier, too, examined the slip, but inclined to believe that the figures—rude and uncouth as they were—were only such as might be drawn by any school-boy in an idle moment. They consisted merely of a man and a woman seated on a bench, with what looked like an ornamental border running round them. After a pleasant evening's scientific gossip, Dr. Hofmeier, a little after midnight, took his departure from the bed-side. An hour later the servants were roused from sleep by one deep, raucous cry proceeding from the professor's room. They hastened to his door; it was locked on the inside; all was still within. No answer coming to their calls, the door was broken in. They found their master lying calm and dead on his bed. A window of the room was open, but there was nothing to show that any one had entered it. Dr. Hofmeier was sent for, and was soon on the scene. After examining the body, he failed to find anything to account for the sudden demise of his old friend and chief. One observation, however, had the effect of causing him to tingle with horror. On his entrance he had noticed, lying on the side of the bed, the piece of papyrus with which the professor had been toying in the earlier part of the day, and had removed it. But, as he was on the point of leaving the room, he happened to approach the corpse once more, and bending over it, noticed that the lips and teeth were slightly parted. Drawing open the now stiffened jaws, he found—to his amazement, to his stupefaction—that, neatly folded beneath the dead tongue, lay just such another piece of papyrus as that which he had removed from the bed. He drew it out—it was clammy. He put it to his nose,—it exhaled the fragrance of honey. He opened it,—it was covered by figures. He compared them with the figures on the other slip,—they were just so similar as two draughtsmen hastily copying from a common model would make them. The doctor was unnerved: he hurried homeward, and immediately submitted the honey on the papyrus to a rigorous chemical analysis: he suspected poison—a subtle poison—as the means of a suicide, grotesquely, insanely accomplished. He found the fluid to be perfectly innocuous,—pure honey, and nothing more.

The next day Germany thrilled with the news that Professor Schleschinger had destroyed himself. For suicide, however, some of the papers substituted murder, though of neither was there an atom of actual proof. On the day following, three persons died by their own hands in Berlin, of whom two were young members of the medical profession; on the day following that, the number rose to nineteen, Hamburg, Dresden, and Aachen joining in the frenzied death-dance; within three weeks from the night on which Professor Schleschinger met his unaccountable end, eight thousand persons in Germany, France, and Great Britain, died in that startlingly sudden and secret manner which we call 'tragic', many of them obviously by their own hands, many, in what seemed the servility of a fatal imitativeness, with figured, honey-smeared slips of papyrus beneath their tongues. Even now—now, after years—I thrill intensely to recall the dread remembrance; but to live through it, to breathe daily the mawkish, miasmatic atmosphere, all vapid with the suffocating death—ah, it was terror too deep, nausea too foul, for mortal bearing. Novalis has somewhere hinted at the possibility (or the desirability) of a simultaneous suicide and voluntary return by the whole human family into the sweet bosom of our ancient Father—I half expected it was coming, had come, then. It was as if the old, good-easy, meek-eyed man of science, dying, had left his effectual curse on all the world, and had thereby converted civilisation into one omnivorous grave, one universal charnel-house. I spent several days in reading out to Zaleski accounts of particular deaths as they had occurred. He seemed never to tire of listening, lying back for the most part on the silver-cushioned couch, and wearing an inscrutable mask. Sometimes he rose and paced the carpet with noiseless foot-fall, his steps increasing to the swaying, uneven velocity of an animal in confinement as a passage here or there attracted him, and then subsiding into their slow regularity again. At any interruption in the reading, he would instantly turn to me with a certain impatience, and implore me to proceed; and when our stock of matter failed, he broke out into actual anger that I had not brought more with me. Henceforth the negro, Ham, using my trap, daily took a double journey—one before sunrise, and one at dusk—to the nearest townlet, from which he would return loaded with newspapers. With unimaginable eagerness did both Zaleski and I seize, morning after morning, and evening after evening, on these budgets, to gloat for long hours over the ever-lengthening tale of death. As for him, sleep forsook him. He was a man of small reasonableness, scorning the limitations of human capacity; his palate brooked no meat when his brain was headlong in the chase; even the mild narcotics which were now his food and drink seemed to lose something of their power to mollify, to curb him. Often rising from slumber in what I took to be the dead of night—though of day or night there could be small certainty in that dim dwelling—I would peep into the domed chamber, and see him there under the livid-green light of the censer, the leaden smoke issuing from his lips, his eyes fixed unweariedly on a square piece of ebony which rested on the coffin of the mummy near him. On this ebony he had pasted side by side several woodcuts—snipped from the newspapers—of the figures traced on the pieces of papyrus found in the mouths of the dead. I could see, as time passed, that he was concentrating all his powers on these figures; for the details of the deaths themselves were all of a dreary sameness, offering few salient points for investigation. In those cases where the suicide had left behind him clear evidence of the means by which he had committed the act, there was nothing to investigate; the others—rich and poor alike, peer and peasant—trooped out by thousands on the far journey, without leaving the faintest footprint to mark the road by which they had gone.

This was perhaps the reason that, after a time, Zaleski discarded the newspapers, leaving their perusal to me, and turned his attention exclusively to the ebon tablet. Knowing as I full well did the daring and success of his past spiritual adventures,—the subtlety, the imagination, the imperial grip of his intellect,—I did not at all doubt that his choice was wise, and would in the end be justified. These woodcuts—now so notorious—were all exactly similar in design, though minutely differing here and there in drawing. The following is a facsimile of one of them taken by me at random:



The time passed. It now began to be a grief to me to see the turgid pallor that gradually overspread the always ashen countenance of Zaleski; I grew to consider the ravaging life that glared and blazed in his sunken eye as too volcanic, demonic, to be canny: the mystery, I decided at last—if mystery there were—was too deep, too dark, for him. Hence perhaps it was, that I now absented myself more and more from him in the adjoining room in which I slept. There one day I sat reading over the latest list of horrors, when I heard a loud cry from the vaulted chamber. I rushed to the door and beheld him standing, gazing with wild eyes at the ebon tablet held straight out in front of him.

'By Heaven!' he cried, stamping savagely with his foot. 'By Heaven! Then I certainly am a fool! It is the staff of Phaebus in the hand of Hermes!'

I hastened to him. 'Tell me,' I said, 'have you discovered anything?'

'It is possible.'

'And has there really been foul play—murder—in any of these deaths?'

'Of that, at least, I was certain from the first.'

'Great God!' I exclaimed, 'could any son of man so convert himself into a fiend, a beast of the wilderness....'

'You judge precisely in the manner of the multitude,' he answered somewhat petulantly. 'Illegal murder is always a mistake, but not necessarily a crime. Remember Corday. But in cases where the murder of one is really fiendish, why is it qualitatively less fiendish than the murder of many? On the other hand, had Brutus slain a thousand Caesars—each act involving an additional exhibition of the sublimest self-suppression—he might well have taken rank as a saint in heaven.'

Failing for the moment to see the drift or the connection of the argument, I contented myself with waiting events. For the rest of that day and the next Zaleski seemed to have dismissed the matter of the tragedies from his mind, and entered calmly on his former studies. He no longer consulted the news, or examined the figures on the tablet. The papers, however, still arrived daily, and of these he soon afterwards laid several before me, pointing, with a curious smile, to a small paragraph in each. These all appeared in the advertisement columns, were worded alike, and read as follows:

'A true son of Lycurgus, having news, desires to know the time and place of the next meeting of his Phyle. Address Zaleski, at R—— Abbey, in the county of M——.'

I gazed in mute alternation at the advertisement and at him. I may here stop to make mention of a very remarkable sensation which my association with him occasionally produced in me. I felt it with intense, with unpleasant, with irritating keenness at this moment. It was the sensation of being borne aloft—aloft—by a force external to myself—such a sensation as might possibly tingle through an earthworm when lifted into illimitable airy heights by the strongly-daring pinions of an eagle. It was the feeling of being hurried out beyond one's depth—caught and whiffed away by the all-compelling sweep of some rabid vigour into a new, foreign element. Something akin I have experienced in an 'express' as it raged with me—winged, rocking, ecstatic, shrilling a dragon Aha!—round a too narrow curve. It was a sensation very far from agreeable.

'To that,' he said, pointing to the paragraph, 'we may, I think, shortly expect an answer. Let us only hope that when it comes it may be immediately intelligible.'

We waited throughout the whole of that day and night, hiding our eagerness under the pretence of absorption in our books. If by chance I fell into an uneasy doze, I found him on waking ever watchful, and poring over the great tome before him. About the time, however, when, could we have seen it, the first grey of dawn must have been peeping over the land, his impatience again became painful to witness; he rose and paced the room, muttering occasionally to himself. This only ceased, when, hours later, Ham entered the room with an envelope in his hand. Zaleski seized it—tore it open—ran his eye over the contents—and dashed it to the ground with an oath.

'Curse it!' he groaned. 'Ah, curse it! unintelligible—every syllable of it!'

I picked up the missive and examined it. It was a slip of papyrus covered with the design now so hideously familiar, except only that the two central figures were wanting. At the bottom was written the date of the 15th of November—it was then the morning of the 12th—and the name 'Morris.' The whole, therefore, presented the following appearance:



My eyes were now heavy with sleep, every sense half-drunken with the vapourlike atmosphere of the room, so that, having abandoned something of hope, I tottered willingly to my bed, and fell into a profound slumber, which lasted till what must have been the time of the gathering in of the shades of night. I then rose. Missing Zaleski, I sought through all the chambers for him. He was nowhere to be seen. The negro informed me with an affectionate and anxious tremor in the voice that his master had left the rooms some hours before, but had said nothing to him. I ordered the man to descend and look into the sacristy of the small chapel wherein I had deposited my caleche, and in the field behind, where my horse should be. He returned with the news that both had disappeared. Zaleski, I then concluded, had undoubtedly departed on a journey.

I was deeply touched by the demeanour of Ham as the hours went by. He wandered stealthily about the rooms like a lost being. It was like matter sighing after, weeping over, spirit. Prince Zaleski had never before withdrawn himself from the surveillance of this sturdy watchman, and his disappearance now was like a convulsion in their little cosmos. Ham implored me repeatedly, if I could, to throw some light on the meaning of this catastrophe. But I too was in the dark. The Titanic frame of the Ethiopian trembled with emotion as in broken, childish words he told me that he felt instinctively the approach of some great danger to the person of his master. So a day passed away, and then another. On the next he roused me from sleep to hand me a letter which, on opening, I found to be from Zaleski. It was hastily scribbled in pencil, dated 'London, Nov. 14th,' and ran thus:

'For my body—should I not return by Friday night—you will, no doubt, be good enough to make search. Descend the river, keeping constantly to the left; consult the papyrus; and stop at the Descensus Aesopi. Seek diligently, and you will find. For the rest, you know my fancy for cremation: take me, if you will, to the crematorium of Pere-Lachaise. My whole fortune I decree to Ham, the Lybian.'

Ham was all for knowing the contents of this letter, but I refused to communicate a word of it. I was dazed, I was more than ever perplexed, I was appalled by the frenzy of Zaleski. Friday night! It was then Thursday morning. And I was expected to wait through the dreary interval uncertain, agonised, inactive! I was offended with my friend; his conduct bore the interpretation of mental distraction. The leaden hours passed all oppressively while I sought to appease the keenness of my unrest with the anodyne of drugged sleep. On the next morning, however, another letter—a rather massive one—reached me. The covering was directed in the writing of Zaleski, but on it he had scribbled the words: 'This need not be opened unless I fail to reappear before Saturday.' I therefore laid the packet aside unread.

I waited all through Friday, resolved that at six o'clock, if nothing happened, I should make some sort of effort. But from six I remained, with eyes strained towards the doorway, until ten. I was so utterly at a loss, my ingenuity was so entirely baffled by the situation, that I could devise no course of action which did not immediately appear absurd. But at midnight I sprang up—no longer would I endure the carking suspense. I seized a taper, and passed through the door-way. I had not proceeded far, however, when my light was extinguished. Then I remembered with a shudder that I should have to pass through the whole vast length of the building in order to gain an exit. It was an all but hopeless task in the profound darkness to thread my way through the labyrinth of halls and corridors, of tumble-down stairs, of bat-haunted vaults, of purposeless angles and involutions; but I proceeded with something of a blind obstinacy, groping my way with arms held out before me. In this manner I had wandered on for perhaps a quarter of an hour, when my fingers came into distinct momentary contact with what felt like cold and humid human flesh. I shrank back, unnerved as I already was, with a murmur of affright.

'Zaleski?' I whispered with bated breath.

Intently as I strained my ears, I could detect no reply. The hairs of my head, catching terror from my fancies, erected themselves.

Again I advanced, and again I became aware of the sensation of contact. With a quick movement I passed my hand upward and downward.

It was indeed he. He was half-reclining, half-standing against a wall of the chamber: that he was not dead, I at once knew by his uneasy breathing. Indeed, when, having chafed his hands for some time, I tried to rouse him, he quickly recovered himself, and muttered: 'I fainted; I want sleep—only sleep.' I bore him back to the lighted room, assisted by Ham in the latter part of the journey. Ham's ecstasies were infinite; he had hardly hoped to see his master's face again. His garments being wet and soiled, the negro divested him of them, and dressed him in a tightly-fitting scarlet robe of Babylonish pattern, reaching to the feet, but leaving the lower neck and forearm bare, and girt round the stomach by a broad gold-orphreyed ceinture. With all the tenderness of a woman, the man stretched his master thus arrayed on the couch. Here he kept an Argus guard while Zaleski, in one deep unbroken slumber of a night and a day, reposed before him. When at last the sleeper woke, in his eye,—full of divine instinct,—flitted the wonted falchion-flash of the whetted, two-edged intellect; the secret, austere, self-conscious smile of triumph curved his lip; not a trace of pain or fatigue remained. After a substantial meal on nuts, autumn fruits, and wine of Samos, he resumed his place on the couch; and I sat by his side to hear the story of his wandering. He said:

'We have, Shiel, had before us a very remarkable series of murders, and a very remarkable series of suicides. Were they in any way connected? To this extent, I think—that the mysterious, the unparalleled nature of the murders gave rise to a morbid condition in the public mind, which in turn resulted in the epidemic of suicide. But though such an epidemic has its origin in the instinct of imitation so common in men, you must not suppose that the mental process is a conscious one. A person feels an impulse to go and do, and is not aware that at bottom it is only an impulse to go and do likewise. He would indeed repudiate such an assumption. Thus one man destroys himself, and another imitates him—but whereas the former uses a pistol, the latter uses a rope. It is rather absurd, therefore, to imagine that in any of those cases in which the slip of papyrus has been found in the mouth after death, the cause of death has been the slavish imitativeness of the suicidal mania,—for this, as I say, is never slavish. The papyrus then—quite apart from the unmistakable evidences of suicide invariably left by each self-destroyer—affords us definite and certain means by which we can distinguish the two classes of deaths; and we are thus able to divide the total number into two nearly equal halves.

'But you start—you are troubled—you never heard or read of murder such as this, the simultaneous murder of thousands over wide areas of the face of the globe; here you feel is something outside your experience, deeper than your profoundest imaginings. To the question "by whom committed?" and "with what motive?" your mind can conceive no possible answer. And yet the answer must be, "by man, and for human motives,"—for the Angel of Death with flashing eye and flaming sword is himself long dead; and again we can say at once, by no one man, but by many, a cohort, an army of men; and again, by no common men, but by men hellish (or heavenly) in cunning, in resource, in strength and unity of purpose; men laughing to scorn the flimsy prophylactics of society, separated by an infinity of self-confidence and spiritual integrity from the ordinary easily-crushed criminal of our days.

'This much at least I was able to discover from the first; and immediately I set myself to the detection of motive by a careful study of each case. This, too, in due time, became clear to me,—but to motive it may perhaps be more convenient to refer later on. What next engaged my attention was the figures on the papyrus, and devoutly did I hope that by their solution I might be able to arrive at some more exact knowledge of the mystery.

'The figures round the border first attracted me, and the mere reading of them gave me very little trouble. But I was convinced that behind their meaning thus read lay some deep esoteric significance; and this, almost to the last, I was utterly unable to fathom. You perceive that these border figures consist of waved lines of two different lengths, drawings of snakes, triangles looking like the Greek delta, and a heart-shaped object with a dot following it. These succeed one another in a certain definite order on all the slips. What, I asked myself, were these drawings meant to represent,—letters, numbers, things, or abstractions? This I was the more readily able to determine because I have often, in thinking over the shape of the Roman letter S, wondered whether it did not owe its convolute form to an attempt on the part of its inventor to make a picture of the serpent; S being the sibilant or hissing letter, and the serpent the hissing animal. This view, I fancy (though I am not sure), has escaped the philologists, but of course you know that all letters were originally pictures of things, and of what was S a picture, if not of the serpent? I therefore assumed, by way of trial, that the snakes in the diagram stood for a sibilant letter, that is, either C or S. And thence, supposing this to be the case, I deduced: firstly, that all the other figures stood for letters; and secondly, that they all appeared in the form of pictures of the things of which those letters were originally meant to be pictures. Thus the letter "m," one of the four "liquid" consonants, is, as we now write it, only a shortened form of a waved line; and as a waved line it was originally written, and was the character by which a stream of running water was represented in writing; indeed it only owes its name to the fact that when the lips are pressed together, and "m" uttered by a continuous effort, a certain resemblance to the murmur of running water is produced. The longer waved line in the diagram I therefore took to represent "m"; and it at once followed that the shorter meant "n," for no two letters of the commoner European alphabets differ only in length (as distinct from shape) except "m" and "n", and "w" and "v"; indeed, just as the French call "w" "double-ve," so very properly might "m" be called "double-en." But, in this case, the longer not being "w," the shorter could not be "v": it was therefore "n." And now there only remained the heart and the triangle. I was unable to think of any letter that could ever have been intended for the picture of a heart, but the triangle I knew to be the letter A. This was originally written without the cross-bar from prop to prop, and the two feet at the bottom of the props were not separated as now, but joined; so that the letter formed a true triangle. It was meant by the primitive man to be a picture of his primitive house, this house being, of course, hut-shaped, and consisting of a conical roof without walls. I had thus, with the exception of the heart, disentangled the whole, which then (leaving a space for the heart) read as follows:

{ ss 'mn { anan ... san.' { cc

But 'c' before 'a' being never a sibilant (except in some few so-called 'Romance' languages), but a guttural, it was for the moment discarded; also as no word begins with the letters 'mn'—except 'mnemonics' and its fellows—I concluded that a vowel must be omitted between these letters, and thence that all vowels (except 'a') were omitted; again, as the double 's' can never come after 'n' I saw that either a vowel was omitted between the two 's's,' or that the first word ended after the first 's.' Thus I got

'm ns sanan... san,'

or, supplying the now quite obvious vowels,

'mens sana in... sano.'

The heart I now knew represented the word 'corpore,' the Latin word for 'heart' being 'cor,' and the dot—showing that the word as it stood was an abbreviation—conclusively proved every one of my deductions.

'So far all had gone flowingly. It was only when I came to consider the central figures that for many days I spent my strength in vain. You heard my exclamation of delight and astonishment when at last a ray of light pierced the gloom. At no time, indeed, was I wholly in the dark as to the general significance of these figures, for I saw at once their resemblance to the sepulchral reliefs of classical times. In case you are not minutely acquainted with the technique of these stones, I may as well show you one, which I myself removed from an old grave in Tarentum.'

He took from a niche a small piece of close-grained marble, about a foot square, and laid it before me. On one side it was exquisitely sculptured in relief.

'This,' he continued, 'is a typical example of the Greek grave-stone, and having seen one specimen you may be said to have seen almost all, for there is surprisingly little variety in the class. You will observe that the scene represents a man reclining on a couch; in his hand he holds a patera, or dish, filled with grapes and pomegranates, and beside him is a tripod bearing the viands from which he is banqueting. At his feet sits a woman—for the Greek lady never reclined at table. In addition to these two figures a horse's head, a dog, or a serpent may sometimes be seen; and these forms comprise the almost invariable pattern of all grave reliefs. Now, that this was the real model from which the figures on the papyrus were taken I could not doubt, when I considered the seemingly absurd fidelity with which in each murder the papyrus, smeared with honey, was placed under the tongue of the victim. I said to myself: it can only be that the assassins have bound themselves to the observance of a strict and narrow ritual from which no departure is under any circumstances permitted—perhaps for the sake of signalling the course of events to others at a distance. But what ritual? That question I was able to answer when I knew the answer to these others,—why under the tongue, and why smeared with honey? For no reason, except that the Greeks (not the Romans till very late in their history) always placed an obolos, or penny, beneath the tongue of the dead to pay his passage across the Stygian river of ghosts; for no reason, except that to these same Greeks honey was a sacred fluid, intimately associated in their minds with the mournful subject of Death; a fluid with which the bodies of the deceased were anointed, and sometimes—especially in Sparta and the Pelasgic South—embalmed; with which libations were poured to Hermes Psuchopompos, conductor of the dead to the regions of shade; with which offerings were made to all the chthonic deities, and the souls of the departed in general. You remember, for instance, the melancholy words of Helen addressed to Hermione in Orestes:

[Greek: Kai labe choas tasd'en cheroin komas t'emas elthousa d'amphi ton Klutaimnaestras taphon melikrat'aphes galaktos oinopon t'achnaen.]

And so everywhere. The ritual then of the murderers was a Greek ritual, their cult a Greek cult—preferably, perhaps, a South Greek one, a Spartan one, for it was here that the highly conservative peoples of that region clung longest and fondliest to this semi-barbarous worship. This then being so, I was made all the more certain of my conjecture that the central figures on the papyrus were drawn from a Greek model.

'Here, however, I came to a standstill. I was infinitely puzzled by the rod in the man's hand. In none of the Greek grave-reliefs does any such thing as a rod make an appearance, except in one well-known example where the god Hermes—generally represented as carrying the caduceus, or staff, given him by Phoebus—appears leading a dead maiden to the land of night. But in every other example of which I am aware the sculpture represents a man living, not dead, banqueting on earth, not in Hades, by the side of his living companion. What then could be the significance of the staff in the hand of this living man? It was only after days of the hardest struggle, the cruellest suspense, that the thought flashed on me that the idea of Hermes leading away the dead female might, in this case, have been carried one step farther; that the male figure might be no living man, no man at all, but Hermes himself actually banqueting in Hades with the soul of his disembodied protegee! The thought filled me with a rapture I cannot describe, and you witnessed my excitement. But, at all events, I saw that this was a truly tremendous departure from Greek art and thought, to which in general the copyists seemed to cling so religiously. There must therefore be a reason, a strong reason, for vandalism such as this. And that, at any rate, it was no longer difficult to discover; for now I knew that the male figure was no mortal, but a god, a spirit, a DAEMON (in the Greek sense of the word); and the female figure I saw by the marked shortness of her drapery to be no Athenian, but a Spartan; no matron either, but a maiden, a lass, a LASSIE; and now I had forced on me lassie daemon, Lacedaemon.

'This then was the badge, the so carefully-buried badge, of this society of men. The only thing which still puzzled and confounded me at this stage was the startling circumstance that a Greek society should make use of a Latin motto. It was clear that either all my conclusions were totally wrong, or else the motto mens sana in corpore sano contained wrapped up in itself some acroamatic meaning which I found myself unable to penetrate, and which the authors had found no Greek motto capable of conveying. But at any rate, having found this much, my knowledge led me of itself one step further; for I perceived that, widely extended as were their operations, the society was necessarily in the main an English, or at least an English-speaking one—for of this the word "lassie" was plainly indicative: it was easy now to conjecture London, the monster-city in which all things lose themselves, as their head-quarters; and at this point in my investigations I despatched to the papers the advertisement you have seen.'

'But,' I exclaimed, 'even now I utterly fail to see by what mysterious processes of thought you arrived at the wording of the advertisement; even now it conveys no meaning to my mind.'

'That,' he replied,' will grow clear when we come to a right understanding of the baleful motive which inspired these men. I have already said that I was not long in discovering it. There was only one possible method of doing so—and that was, by all means, by any means, to find out some condition or other common to every one of the victims before death. It is true that I was unable to do this in some few cases, but where I failed, I was convinced that my failure was due to the insufficiency of the evidence at my disposal, rather than to the actual absence of the condition. Now, let us take almost any two cases you will, and seek for this common condition: let us take, for example, the first two that attracted the attention of the world—the poor woman of the slums of Berlin, and the celebrated man of science. Separated by as wide an interval as they are, we shall yet find, if we look closely, in each case the same pathetic tokens of the still uneliminated striae of our poor humanity. The woman is not an old woman, for she has a "small young" family, which, had she lived, might have been increased: notwithstanding which, she has suffered from hemiplegia, "partial paralysis." The professor, too, has had not one, but two, large families, and an "army of grand-children": but note well the startling, the hideous fact, that every one of his children is dead! The crude grave has gaped before the cock to suck in every one of those shrunk forms, so indigent of vital impulse, so pauper of civism, lust, so draughty, so vague, so lean—but not before they have had time to dower with the ah and wo of their infirmity a whole wretched "army of grand-children." And yet this man of wisdom is on the point, in his old age, of marrying once again, of producing for the good of his race still more of this poor human stuff. You see the lurid significance, the point of resemblance,—you see it? And, O heaven, is it not too sad? For me, I tell you, the whole business has a tragic pitifulness too deep for words. But this brings me to the discussion of a large matter. It would, for instance, be interesting to me to hear what you, a modern European, saturated with all the notions of your little day, what you consider the supreme, the all-important question for the nations of Europe at this moment. Am I far wrong in assuming that you would rattle off half a dozen of the moot points agitating rival factions in your own land, select one of them, and call that "the question of the hour"? I wish I could see as you see; I wish to God I did not see deeper. In order to lead you to my point, what, let me ask you, what precisely was it that ruined the old nations—that brought, say Rome, to her knees at last? Centralisation, you say, top-heavy imperialism, dilettante pessimism, the love of luxury. At bottom, believe me, it was not one of these high-sounding things—it was simply War; the sum total of the battles of centuries. But let me explain myself: this is a novel view to you, and you are perhaps unable to conceive how or why war was so fatal to the old world, because you see how little harmful it is to the new. If you collected in a promiscuous way a few millions of modern Englishmen and slew them all simultaneously, what, think you, would be the effect from the point of view of the State? The effect, I conceive, would be indefinitely small, wonderfully transitory; there would, of course, be a momentary lacuna in the boiling surge: yet the womb of humanity is full of sap, and uberant; Ocean-tide, wooed of that Ilithyia whose breasts are many, would flow on, and the void would soon be filled. But the effect would only be thus insignificant, if, as I said, your millions were taken promiscuously (as in the modern army), not if they were picked men——in that case the loss (or gain) would be excessive, and permanent for all time. Now, the war-hosts of the ancient commonwealths—not dependent on the mechanical contrivances of the modern army—were necessarily composed of the very best men: the strong-boned, the heart-stout, the sound in wind and limb. Under these conditions the State shuddered through all her frame, thrilled adown every filament, at the death of a single one of her sons in the field. As only the feeble, the aged, bided at home, their number after each battle became larger in proportion to the whole than before. Thus the nation, more and more, with ever-increasing rapidity, declined in bodily, and of course spiritual, quality, until the end was reached, and Nature swallowed up the weaklings whole; and thus war, which to the modern state is at worst the blockhead and indecent affaires d'honneur of persons in office—and which, surely, before you and I die will cease altogether—was to the ancient a genuine and remorselessly fatal scourge.

'And now let me apply these facts to the Europe of our own time. We no longer have world-serious war—but in its place we have a scourge, the effect of which on the modern state is precisely the same as the effect of war on the ancient, only,—in the end,—far more destructive, far more subtle, sure, horrible, disgusting. The name of this pestilence is Medical Science. Yes, it is most true, shudder —shudder—as you will! Man's best friend turns to an asp in his bosom to sting him to the basest of deaths. The devastating growth of medical, and especially surgical, science—that, if you like, for us all, is "the question of the hour!" And what a question! of what surpassing importance, in the presence of which all other "questions" whatever dwindle into mere academic triviality. For just as the ancient State was wounded to the heart through the death of her healthy sons in the field, just so slowly, just so silently, is the modern receiving deadly hurt by the botching and tinkering of her unhealthy children. The net result is in each case the same—the altered ratio of the total amount of reproductive health to the total amount of reproductive disease. They recklessly spent their best; we sedulously conserve our worst; and as they pined and died of anaemia, so we, unless we repent, must perish in a paroxysm of black-blood apoplexy. And this prospect becomes more certain, when you reflect that the physician as we know him is not, like other men and things, a being of gradual growth, of slow evolution: from Adam to the middle of the last century the world saw nothing even in the least resembling him. No son of Paian he, but a fatherless, full-grown birth from the incessant matrix of Modern Time, so motherly of monstrous litters of "Gorgon and Hydra and Chimaeras dire"; you will understand what I mean when you consider the quite recent date of, say, the introduction of anaesthetics or antiseptics, the discovery of the knee-jerk, bacteriology, or even of such a doctrine as the circulation of the blood. We are at this very time, if I mistake not, on the verge of new insights which will enable man to laugh at disease—laugh at it in the sense of over-ruling its natural tendency to produce death, not by any means in the sense of destroying its ever-expanding existence. Do you know that at this moment your hospitals are crammed with beings in human likeness suffering from a thousand obscure and subtly-ineradicable ills, all of whom, if left alone, would die almost at once, but ninety in the hundred of whom will, as it is, be sent forth "cured," like missionaries of hell, and the horrent shapes of Night and Acheron, to mingle in the pure river of humanity the poison-taint of their protean vileness? Do you know that in your schools one-quarter of the children are already purblind? Have you gauged the importance of your tremendous consumption of quack catholicons, of the fortunes derived from their sale, of the spread of modern nervous disorders, of toothless youth and thrice loathsome age among the helot-classes? Do you know that in the course of my late journey to London, I walked from Piccadilly Circus to Hyde Park Corner, during which time I observed some five hundred people, of whom twenty-seven only were perfectly healthy, well-formed men, and eighteen healthy, beautiful women? On every hand—with a thrill of intensest joy, I say it!—is to be seen, if not yet commencing civilisation, then progress, progress—wide as the world—toward it: only here—at the heart—is there decadence, fatty degeneration. Brain-evolution—and favouring airs—and the ripening time—and the silent Will of God, of God—all these in conspiracy seem to be behind, urging the whole ship's company of us to some undreamable luxury of glory—when lo, this check, artificial, evitable. Less death, more disease—that is the sad, the unnatural record; children especially—so sensitive to the physician's art—living on by hundreds of thousands, bearing within them the germs of wide-spreading sorrow, who in former times would have died. And if you consider that the proper function of the doctor is the strictly limited one of curing the curable, rather than of self-gloriously perpetuating the incurable, you may find it difficult to give a quite rational answer to this simple question: why? Nothing is so sure as that to the unit it is a cruelty; nothing so certain as that to humanity it is a wrong; to say that such and such an one was sent by the All Wise, and must therefore be not merely permitted, but elaborately coaxed and forced, to live, is to utter a blasphemy against Man at which even the ribald tongue of a priest might falter; and as a matter of fact, society, in just contempt for this species of argument, never hesitates to hang, for its own imagined good, its heaven-sent catholics, protestants, sheep, sheep-stealers, etc. What then, you ask, would I do with these unholy ones? To save the State would I pierce them with a sword, or leave them to the slow throes of their agonies? Ah, do not expect me to answer that question—I do not know what to answer. The whole spirit of the present is one of a broad and beautiful, if quite thoughtless, humanism, and I, a child of the present, cannot but be borne along by it, coerced into sympathy with it. "Beautiful" I say: for if anywhere in the world you have seen a sight more beautiful than a group of hospital savants bending with endless scrupulousness over a little pauper child, concentering upon its frailty the whole human skill and wisdom of ages, so have not I. Here have you the full realisation of a parable diviner than that of the man who went down from Jerusalem to Jericho. Beautiful then; with at least surface beauty, like the serpent lachesis mutus; but, like many beautiful things, deadly too, inhuman. And, on the whole, an answer will have to be found. As for me, it is a doubt which has often agitated me, whether the central dogma of Judaism and Christianity alike can, after all, be really one of the inner verities of this our earthly being—the dogma, that by the shedding of the innocent blood, and by that alone, shall the race of man find cleansing and salvation. Will no agony of reluctance overcome the necessity that one man die, "so that the whole people perish not"? Can it be true that by nothing less than the "three days of pestilence" shall the land be purged of its stain, and is this old divine alternative about to confront us in new, modern form? Does the inscrutable Artemis indeed demand offerings of human blood to suage her anger? Most sad that man should ever need, should ever have needed, to foul his hand in the [Greek: musaron aima] of his own veins! But what is, is. And can it be fated that the most advanced civilisation of the future shall needs have in it, as the first and chief element of its glory, the most barbarous of all the rituals of barbarism—the immolation of hecatombs which wail a muling human wail? Is it indeed part of man's strange destiny through the deeps of Time that he one day bow his back to the duty of pruning himself as a garden, so that he run not to a waste wilderness? Shall the physician, the accoucheur, of the time to come be expected, and commanded, to do on the ephod and breast-plate, anoint his head with the oil of gladness, and add to the function of healer the function of Sacrificial Priest? These you say, are wild, dark questions. Wild enough, dark enough. We know how Sparta—the "man-taming Sparta" Simonides calls her—answered them. Here was the complete subordination of all unit-life to the well-being of the Whole. The child, immediately on his entry into the world, fell under the control of the State: it was not left to the judgment of his parents, as elsewhere, whether he should be brought up or not, but a commission of the Phyle in which he was born decided the question. If he was weakly, if he had any bodily unsightliness, he was exposed on a place called Taygetus, and so perished. It was a consequence of this that never did the sun in his course light on man half so godly stalwart, on woman half so houri-lovely, as in stern and stout old Sparta. Death, like all mortal, they must bear; disease, once and for all, they were resolved to have done with. The word which they used to express the idea "ugly," meant also "hateful," "vile," "disgraceful" —and I need hardly point out to you the significance of that fact alone; for they considered—and rightly—that there is no sort of natural reason why every denizen of earth should not be perfectly hale, integral, sane, beautiful—if only very moderate pains be taken to procure this divine result. One fellow, indeed, called Nancleidas, grew a little too fat to please the sensitive eyes of the Spartans: I believe he was periodically whipped. Under a system so very barbarous, the super-sweet, egoistic voice of the club-footed poet Byron would, of course, never have been heard: one brief egoistic "lament" on Taygetus, and so an end. It is not, however, certain that the world could not have managed very well without Lord Byron. The one thing that admits of no contradiction is that it cannot manage without the holy citizen, and that disease, to men and to nations, can have but one meaning, annihilation near or ultimate. At any rate, from these remarks, you will now very likely be able to arrive at some understanding of the wording of the advertisements which I sent to the papers.'

Zaleski, having delivered himself of this singular tirade, paused: replaced the sepulchral relief in its niche: drew a drapery of silver cloth over his bare feet and the hem of his antique garment of Babylon: and then continued:

'After some time the answer to the advertisement at length arrived; but what was my disgust to find that it was perfectly unintelligible to me. I had asked for a date and an address: the reply came giving a date, and an address, too—but an address wrapped up in cypher, which, of course, I, as a supposed member of the society, was expected to be able to read. At any rate, I now knew the significance of the incongruous circumstance that the Latin proverb mens sana etc. should be adopted as the motto of a Greek society; the significance lay in this, that the motto contained an address—the address of their meeting-place, or at least, of their chief meeting-place. I was now confronted with the task of solving—and of solving quickly, without the loss of an hour—this enigma; and I confess that it was only by the most violent and extraordinary concentration of what I may call the dissecting faculty, that I was able to do so in good time. And yet there was no special difficulty in the matter. For looking at the motto as it stood in cypher, the first thing I perceived was that, in order to read the secret, the heart-shaped figure must be left out of consideration, if there was any consistency in the system of cyphers at all, for it belonged to a class of symbols quite distinct from that of all the others, not being, like them, a picture-letter. Omitting this, therefore, and taking all the other vowels and consonants whether actually represented in the device or not, I now got the proverb in the form mens sana in ... pore sano. I wrote this down, and what instantly struck me was the immense, the altogether unusual, number of liquids in the motto—six in all, amounting to no less than one-third of the total number of letters! Putting these all together you get mnnnnr, and you can see that the very appearance of the "m's" and "n's" (especially when written) running into one another, of itself suggests a stream of water. Having previously arrived at the conclusion of London as the meeting-place, I could not now fail to go on to the inference of the Thames; there, or near there, would I find those whom I sought. The letters "mnnnnr," then, meant the Thames: what did the still remaining letters mean? I now took these remaining letters, placing them side by side: I got aaa, sss, ee, oo, p and i. Juxtaposing these nearly in the order indicated by the frequency of their occurrence, and their place in the Roman alphabet, you at once and inevitably get the word Aesopi. And now I was fairly startled by this symmetrical proof of the exactness of my own deductions in other respects, but, above all, far above all, by the occurrence of that word "Aesopi." For who was Aesopus? He was a slave who was freed for his wise and witful sallies: he is therefore typical of the liberty of the wise—their moral manumission from temporary and narrow law; he was also a close friend of Croesus: he is typical, then, of the union of wisdom with wealth—true wisdom with real wealth; lastly, and above all, he was thrown by the Delphians from a rock on account of his wit: he is typical, therefore, of death—the shedding of blood—as a result of wisdom, this thought being an elaboration of Solomon's great maxim, "in much wisdom is much sorrow." But how accurately all this fitted in with what would naturally be the doctrines of the men on whose track I was! I could no longer doubt the justness of my reasonings, and immediately, while you slept, I set off for London.

'Of my haps in London I need not give you a very particular account. The meeting was to be held on the 15th, and by the morning of the 13th I had reached a place called Wargrave, on the Thames. There I hired a light canoe, and thence proceeded down the river in a somewhat zig-zag manner, narrowly examining the banks on either side, and keeping a sharp out-look for some board, or sign, or house, that would seem to betoken any sort of connection with the word "Aesopi." In this way I passed a fruitless day, and having reached the shipping region, made fast my craft, and in a spirit of diablerie spent the night in a common lodging-house, in the company of the most remarkable human beings, characterised by an odour of alcohol, and a certain obtrusive bonne camaraderie which the prevailing fear of death could not altogether repress. By dawn of the 14th I was on my journey again—on, and ever on. Eagerly I longed for a sight of the word I sought: but I had misjudged the men against whose cunning I had measured my own. I should have remembered more consistently that they were no ordinary men. As I was destined to find, there lay a deeper, more cabalistic meaning in the motto than any I had been able to dream of. I had proceeded on my pilgrimage down the river a long way past Greenwich, and had now reached a desolate and level reach of land stretching away on either hand. Paddling my boat from the right to the left bank, I came to a spot where a little arm of the river ran up some few yards into the land. The place wore a specially dreary and deserted aspect: the land was flat, and covered with low shrubs. I rowed into this arm of shallow water and rested on my oar, wearily bethinking myself what was next to be done. Looking round, however, I saw to my surprise that at the end of this arm there was a short narrow pathway—a winding road—leading from the river-bank. I stood up in the boat and followed its course with my eyes. It was met by another road also winding among the bushes, but in a slightly different direction. At the end of this was a little, low, high-roofed, round house, without doors or windows. And then—and then—tingling now with a thousand raptures—I beheld a pool of water near this structure, and then another low house, a counterpart of the first—and then, still leading on in the same direction, another pool—and then a great rock, heart-shaped—and then another winding road—and then another pool of water. All was a model—exact to the minutest particular—of the device on the papyrus! The first long-waved line was the river itself; the three short-waved lines were the arm of the river and the two pools; the three snakes were the three winding roads; the two triangles representing the letter A were the two high-roofed round houses; the heart was the rock! I sprang, now thoroughly excited, from the boat, and ran in headlong haste to the end of the last lake. Here there was a rather thick and high growth of bushes, but peering among them, my eye at once caught a white oblong board supported on a stake: on this, in black letters, was marked the words, "DESCENSUS AESOPI." It was necessary, therefore, to go down: the meeting-place was subterranean. It was without difficulty that I discovered a small opening in the ground, half hidden by the underwood; from the orifice I found that a series of wooden steps led directly downwards, and I at once boldly descended. No sooner, however, had I touched the bottom than I was confronted by an ancient man in Hellenic apparel, armed with the Greek ziphos and pelte. His eyes, accustomed to the gloom, pierced me long with an earnest scrutiny.

'"You are a Spartan?" he asked at length.

'"Yes," I answered promptly.

'"Then how is it you do not know that I am stone deaf?"

'I shrugged, indicating that for the moment I had forgotten the fact.

'"You are a Spartan?" he repeated.

'I nodded with emphasis.

'"Then, how is it you omit to make the sign?"

'Now, you must not suppose that at this point I was nonplussed, for in that case you would not give due weight to the strange inherent power of the mind to rise to the occasion of a sudden emergency—to stretch itself long to the length of an event; I do not hesitate to say that no combination of circumstances can defeat a vigorous brain fully alert, and in possession of itself. With a quickness to which the lightning-flash is tardy, I remembered that this was a spot indicated by the symbols on the papyrus: I remembered that this same papyrus was always placed under the tongue of the dead; I remembered, too, that among that very nation whose language had afforded the motto, to "turn up the thumb" (pollicem vertere) was a symbol significant of death. I touched the under surface of my tongue with the tip of my thumb. The aged man was appeased. I passed on, and examined the place.

'It was simply a vast circular hall, the arched roof of which was supported on colonnades of what I took to be pillars of porphyry. Down the middle and round the sides ran tables of the same material; the walls were clothed in hangings of sable velvet, on which, in infinite reproduction, was embroidered in cypher the motto of the society. The chairs were cushioned in the same stuff. Near the centre of the circle stood a huge statue, of what really seemed to me to be pure beaten gold. On the great ebon base was inscribed the word [Greek: LUKURGOS]. From the roof swung by brazen chains a single misty lamp.

'Having seen this much I reascended to the land of light, and being fully resolved on attending the meeting on the next day or night, and not knowing what my fate might then be, I wrote to inform you of the means by which my body might be traced. 'But on the next day a new thought occurred to me: I reasoned thus: "these men are not common assassins; they wage a too rash warfare against diseased life, but not against life in general. In all probability they have a quite immoderate, quite morbid reverence for the sanctity of healthy life. They will not therefore take mine, unless they suppose me to be the only living outsider who has a knowledge of their secret, and therefore think it absolutely necessary for the carrying out of their beneficent designs that my life should be sacrificed. I will therefore prevent such a motive from occurring to them by communicating to another their whole secret, and—if the necessity should arise—letting them know that I have done so, without telling them who that other is. Thus my life will be assured." I therefore wrote to you on that day a full account of all I had discovered, giving you to understand, however, on the envelope, that you need not examine the contents for some little time.

'I waited in the subterranean vault during the greater part of the next day; but not till midnight did the confederates gather. What happened at that meeting I shall not disclose, even to you. All was sacred—solemn—full of awe. Of the choral hymns there sung, the hierophantic ritual, liturgies, paeans, the gorgeous symbolisms—of the wealth there represented, the culture, art, self-sacrifice—of the mingling of all the tongues of Europe—I shall not speak; nor shall I repeat names which you would at once recognise as familiar to you—though I may, perhaps, mention that the "Morris," whose name appears on the papyrus sent to me is a well-known litterateur of that name. But this in confidence, for some years at least.

'Let me, however, hurry to a conclusion. My turn came to speak. I rose undaunted, and calmly disclosed myself; during the moment of hush, of wide-eyed paralysis that ensued, I declared that fully as I coincided with their views in general, I found myself unable to regard their methods with approval—these I could not but consider too rash, too harsh, too premature. My voice was suddenly drowned by one universal, earth-shaking roar of rage and contempt, during which I was surrounded on all sides, seized, pinioned, and dashed on the central table. All this time, in the hope and love of life, I passionately shouted that I was not the only living being who shared in their secret. But my voice was drowned, and drowned again, in the whirling tumult. None heard me. A powerful and little-known anaesthetic—the means by which all their murders have been accomplished—was now produced. A cloth, saturated with the fluid, was placed on my mouth and nostrils. I was stifled. Sense failed. The incubus of the universe blackened down upon my brain. How I tugged at the mandrakes of speech! was a locked pugilist with language! In the depth of my extremity the half-thought, I remember, floated, like a mist, through my fading consciousness, that now perhaps—now—there was silence around me; that now, could my palsied lips find dialect, I should be heard, and understood. My whole soul rose focussed to the effort—my body jerked itself upwards. At that moment I knew my spirit truly great, genuinely sublime. For I did utter something—my dead and shuddering tongue did babble forth some coherency. Then I fell back, and all was once more the ancient Dark. On the next day when I woke, I was lying on my back in my little boat, placed there by God knows whose hands. At all events, one thing was clear—I had uttered something—I was saved. With what of strength remained to me I reached the place where I had left your caleche, and started on my homeward way. The necessity to sleep was strong upon me, for the fumes of the anaesthetic still clung about my brain; hence, after my long journey, I fainted on my passage through the house, and in this condition you found me.

THE END