came into her eyes for a second, and then she shuddered and groaned and died. It was an ill work I did that night when you were present; I broke open the door of the house of life, without knowing or caring what might pass forth or enter in. I recollect your telling me at the time, sharply enough, and rightly too, in one sense, that I had ruined the reason of a human being by a foolish experiment, based on an absurd theory. You did well to blame me, but my theory was not all absurdity. What I said Mary would see she saw, but I forgot that no human eyes can look on such a sight with impunity. And I forgot, as I have just said, that when the house of life is thus thrown open, there may enter in that for which we have no name, and human flesh may become the veil of a horror one dare not express. I played with energies which I did not understand, you have seen the ending of it. Helen Vaughan did well to bind the cord about her neck and die, though the death was horrible. The blackened face, the hideous form upon the bed, changing and melting before your eyes from woman to man, from man to beast, and from beast to worse than beast, all the strange horror that you witness, surprises me but little. What you say the doctor whom you sent for saw and shuddered at I noticed long ago; I knew what I had done the moment the child was born, and when it was scarcely five years old I surprised it, not once or twice but several times with a playmate, you may guess of what kind. It was for me a constant, an incarnate horror, and after a few years I felt I could bear it no more, and I sent Helen Vaughan away. You know now what frightened the boy in the wood. The rest of the strange story, and all else that you tell me, as discovered by your friend, I have contrived to learn from time to time, almost to the last chapter. And now Helen is with her companions...
* * *
THE WHITE PEOPLE
PROLOGUE
'Sorcery and sanctity,' said Ambrose, 'these are the only realities. Each is an ecstasy, a withdrawal from the common life.'
Cotgrave listened, interested. He had been brought by a friend to this mouldering house in a northern suburb, through an old garden to the room where Ambrose the recluse dozed and dreamed over his books.
'Yes,' he went on, 'magic is justified of her children. There are many, I think, who eat dry crusts and drink water, with a joy infinitely sharper than anything within the experience of the 'practical' epicure.'
'You are speaking of the saints?'
'Yes, and of the sinners, too. I think you are falling into the very general error of confining the spiritual world to the supremely good; but the supremely wicked, necessarily, have their portion in it. The merely carnal, sensual man can no more be a great sinner than he can be a great saint. Most of us are just indifferent, mixed-up creatures; we muddle through the world without realizing the meaning and the inner sense of things, and, consequently, our wickedness and our goodness are alike second-rate, unimportant.'
'And you think the great sinner, then, will be an ascetic, as well as the great saint?'
'Great people of all kinds forsake the imperfect copies and go to the perfect originals. I have no doubt but that many of the very highest among the saints have never done a 'good action' (using the words in their ordinary sense). And, on the other hand, there have been those who have sounded the very depths of sin, who all their lives have never done an 'ill deed.''
He went out of the room for a moment, and Cotgrave, in high delight, turned to his friend and thanked him for the introduction.
'He's grand,' he said. 'I never saw that kind of lunatic before.'
Ambrose returned with more whisky and helped the two men in a liberal manner. He abused the teetotal sect with ferocity, as he handed the seltzer, and pouring out a glass of water for himself, was about to resume his monologue, when Cotgrave broke in--
'I can't stand it, you know,' he said, 'your paradoxes are too monstrous. A man may be a great sinner and yet never do anything sinful! Come!'
'You're quite wrong,' said Ambrose. 'I never make paradoxes; I wish I could. I merely said that a man may have an exquisite taste in Romanee Conti, and yet never have even smelt four ale. That's all, and it's more like a truism than a paradox, isn't it? Your surprise at my remark is due to the fact that you haven't realized what sin is. Oh, yes, there is a sort of connexion between Sin with the capital letter, and actions which are commonly called sinful: with murder, theft, adultery, and so forth. Much the same connexion that there is between the A, B, C and fine literature. But I believe that the misconception--it is all but universal--arises in great measure from our looking at the matter through social spectacles. We think that a man who does evil to _us_ and to his neighbours must be very evil. So he is, from a social standpoint; but can't you realize that Evil in its essence is a lonely thing, a passion of the solitary, individual soul? Really, the average murderer, _qua_ murderer, is not by any means a sinner in the true sense of the word. He is simply a wild beast that we have to get rid of to save our own necks from his knife. I should class him rather with tigers than with sinners.'
'It seems a little strange.'
'I think not. The murderer murders not from positive qualities, but from negative ones; he lacks something which non-murderers possess. Evil, of course, is wholly positive--only it is on the wrong side. You may believe me that sin in its proper sense is very rare; it is probable that there have been far fewer sinners than saints. Yes, your standpoint is all very well for practical, social purposes; we are naturally inclined to think that a person who is very disagreeable to us must be a very great sinner! It is very disagreeable to have one's pocket picked, and we pronounce the thief to be a very great sinner. In truth, he is merely an undeveloped man. He cannot be a saint, of course; but he may be, and often is, an infinitely better creature than thousands who have never broken a single commandment. He is a great nuisance to _us_, I admit, and we very properly lock him up if we catch him; but between his troublesome and unsocial action and evil--Oh, the connexion is of the weakest.'
It was getting very late. The man who had brought Cotgrave had probably heard all this before, since he assisted with a bland and judicious smile, but Cotgrave began to think that his 'lunatic' was turning into a sage.
'Do you know,' he said, 'you interest me immensely? You think, then, that we do not understand the real nature of evil?'
'No, I don't think we do. We over-estimate it and we under-estimate it. We take the very numerous infractions of our social 'bye-laws'--the very necessary and very proper regulations which keep the human company together--and we get frightened at the prevalence of 'sin' and 'evil.' But this is really nonsense. Take theft, for example. Have you any _horror_ at the thought of Robin Hood, of the Highland caterans of the seventeenth century, of the moss-troopers, of the company promoters of our day?
'Then, on the other hand, we underrate evil. We attach such an enormous importance to the 'sin' of meddling with our pockets (and our wives) that we have quite forgotten the awfulness of real sin.'
'And what is sin?' said Cotgrave.
'I think I must reply to your question by another. What would your feelings be, seriously, if your cat or your dog began to talk to you, and to dispute with you in human accents? You would be overwhelmed with horror. I am sure of it. And if the roses in your garden sang a weird song, you would go mad. And suppose the stones in the road began to swell and grow before your eyes, and if the pebble that you noticed at night had shot out stony blossoms in the morning?
'Well, these examples may give you some notion of what sin really is.'
'Look here,' said the third man, hitherto placid, 'you two seem pretty well wound up. But I'm going home. I've missed my tram, and I shall have to walk.'
Ambrose and Cotgrave seemed to settle down more profoundly when the other had gone out into the early misty morning and the pale light of the lamps.
'You astonish me,' said Cotgrave. 'I had never thought of that. If that is really so, one must turn everything upside down. Then the essence of sin really is----'
'In the taking of heaven by storm, it seems to me,' said Ambrose. 'It appears to me that it is simply an attempt to penetrate into another and higher sphere in a forbidden manner. You can understand why it is so rare. There are few, indeed, who wish to penetrate into other spheres, higher or lower, in ways allowed or forbidden. Men, in the mass, are amply content with life as they find it. Therefore there are few saints, and sinners (in the proper sense) are fewer still, and men of genius, who partake sometimes of each character, are rare also. Yes; on the whole, it is, perhaps, harder to be a great sinner than a great saint.'
