hearing, or touch—'
'Oh, oh!' said the Queen, 'now I perceive what you mean by a concrete example. And grasping this, I can understand that complications must of course arise from a choice of the wrong example.'
'Well, then, madame, it is first necessary to implant in you, by the force of example, a lively sense of the peculiar character, and virtues and properties, of each of the numbers upon which is based the whole science of Praxagorean mathematics. For in order to convince you thoroughly, we must start far down, at the beginning of all things.'
'I see,' said the Queen, 'or rather, in this darkness I cannot see at all, but I perceive your point. Your opening interests me: and you may go on.'
'Now ONE, or the monad,' says Jurgen, 'is the principle and the end of all: it reveals the sublime knot which binds together the chain of causes: it is the symbol of identity, of equality, of existence, of conservation, and of general harmony.' And Jurgen emphasized these characteristics vigorously. 'In brief, ONE is a symbol of the union of things: it introduces that generating virtue which is the cause of all combinations: and consequently ONE is a good principle.'
'Ah, ah!' said Queen Dolores, 'I heartily admire a good principle. But what has become of your concrete example?'
'It is ready for you, madame: there is but ONE Jurgen.'
'Oh, I assure you, I am not yet convinced of that. Still, the audacity of your example will help me to remember ONE, whether or not you prove to be really unique.'
'Now, TWO, or the dyad, the origin of contrasts—'
Jurgen went on penetratingly to demonstrate that TWO was a symbol of diversity and of restlessness and of disorder, ending in collapse and separation: and was accordingly an evil principle. Thus was the life of every man made wretched by the struggle between his TWO components, his soul and his body; and thus was the rapture of expectant parents considerably abated by the advent of TWINS.
THREE, or the triad, however, since everything was composed of three substances, contained the most sublime mysteries, which Jurgen duly communicated. We must remember, he pointed out, that Zeus carried a TRIPLE thunderbolt, and Poseidon a TRIDENT, whereas Ades was guarded by a dog with THREE heads: this in addition to the omnipotent brothers themselves being a TRIO.
Thus Jurgen continued to impart the Praxagorean significance of each digit separately: and by and by the Queen was declaring his flow of wisdom was superhuman.
'Ah, but, madame, not even the wisdom of a king is without limit. EIGHT, I repeat, then, is appropriately the number of the Beatitudes. And NINE, or the ennead, also, being the multiple of THREE, should be regarded as sacred—'
The Queen attended docilely to his demonstration of the peculiar properties of NINE. And when he had ended she confessed that beyond doubt NINE should be regarded as miraculous. But she repudiated his analogues as to the muses, the lives of a cat, and how many tailors made a man.
'Rather, I shall remember always,' she declared, 'that King Jurgen of Eubonia is a NINE days' wonder.'
'Well, madame,' said Jurgen, with a sigh, 'now that we have reached NINE, I regret to say we have exhausted the digits.'
'Oh, what a pity!' cried Queen Dolores. 'Nevertheless, I will concede the only illustration I disputed; there is but ONE Jurgen: and certainly this Praxagorean system of mathematics is a fascinating study.' And promptly she commenced to plan Jurgen's return with her into Philistia, so that she might perfect herself in the higher branches of mathematics. 'For you must teach me calculus and geometry and all other sciences in which these digits are employed. We can arrange some compromise with the priests. That is always possible with the priests of Philistia, and indeed the priests of Sesphra can be made to help anybody in anything. And as for your Hamadryad, I will attend to her myself.'
'But, no,' says Jurgen, 'I am ready enough in all conscience to compromise elsewhere: but to compound with the forces of Philistia is the one thing I cannot do.'
'Do you mean that, King Jurgen?' The Queen was astounded.
'I mean it, my dear, as I mean nothing else. You are in many ways an admirable people, and you are in all ways a formidable people. So I admire, I dread, I avoid, and at the very last pinch I defy. For you are not my people, and willy-nilly my gorge rises against your laws, as equally insane and abhorrent. Mind you, though, I assert nothing. You may be right in attributing wisdom to these laws; and certainly I cannot go so far as to say you are wrong: but still, at the same time—! That is the way I feel about it. So I, who compromise with everything else, can make no compromise with Philistia. No, my adored Dolores, it is not a virtue, rather it is an instinct with me, and I have no choice.'
Even Dolores, who was Queen of all the Philistines, could perceive that this man spoke truthfully. 'I am sorry,' says she, with real regret, 'for you could be much run after in Philistia.'
'Yes,' said Jurgen, 'as an instructor in mathematics.'
'But, no, King Jurgen, not only in mathematics,' said Dolores, reasonably. 'There is poetry, for instance! For they tell me you are a poet, and a great many of my people take poetry quite seriously, I believe. Of course, I do not have much time for reading, myself. So you can be the Poet Laureate of Philistia, on any salary you like. And you can teach us all your ideas by writing beautiful poems about them. And you and I can be very happy together.'
'Teach, teach! there speaks Philistia, and very temptingly, too, through an adorable mouth, that would bribe me with praise and fine food and soft days forever. It is a thing that happens rather often, though. And I can but repeat that art is not a branch of pedagogy!'
'Really I am heartily sorry. For apart from mathematics, I like you, King Jurgen, just as a person.'
'I, too, am sorry, Dolores. For I confess to a weakness for the women of Philistia.'
'Certainly you have given me no cause to suspect you of any weakness in that quarter,' observed Dolores, 'in the long while you have been alone with me, and have talked so wisely and have reasoned so deeply. I am afraid that after to-night I shall find all other men more or less superficial. Heigho! and I shall probably weep my eyes out to-morrow when you are relegated to limbo. For that is what the priests will do with you, King Jurgen, on one plea or another, if you do not conform to the laws of Philistia.'
'And that one compromise I cannot make! Ah, but even now I have a plan wherewith to escape your priests: and failing that, I possess a cantrap to fall back upon in my hour of direst need. My private affairs are thus not yet in a hopeless or even in a dejected condition. This fact now urges me to observe that TEN, or the decade, is the measure of all, since it contains all the numeric relations and harmonies—'
So they continued their study of mathematics until it was time for Jurgen to appear again before his judges.
And in the morning Queen Dolores sent word to her priests that she was too sleepy to attend their council, but that the man was indisputably flesh and blood, amply deserved to be a king, and as a mathematician had not his peer.
Now these points being settled, the judges conferred, and Jurgen was decreed a backslider into the ways of undesirable error. His judges were the priests of Vel-Tyno and Sesphra and Ageus, who are the Gods of Philistia.
Then the priest of Ageus put on his spectacles and consulted the canonical law, and declared that this change in the indictment necessitated a severance of Jurgen from the others, in the infliction of punishment.
'For each, of course, must be relegated to the limbo of his fathers, as was foretold, in order that the prophecies may be fulfilled. Religion languishes when prophecies are not fulfilled. Now it appears that the forefathers of the flesh and blood prisoner were of a different faith from the progenitors of these obsolete illusions, and that his fathers foretold quite different things, and that their limbo was called Hell.'
'It is little you know,' says Jurgen, 'of the religion of Eubonia.'
'We have it written down in this great book,' the priest of Vel-Tyno then told him,—'every word of it without blot or error.'
'Then you will see that the King of Eubonia is the head of the church there, and changes all the prophecies at will. Learned Gowlais says so directly: and the judicious Stevegonius was forced to agree with him, however unwillingly, as you will instantly discover by consulting the third section of his widely famous nineteenth chapter.'
'Both Gowlais and Stevegonius were probably notorious heretics,' says the priest of Ageus. 'I believe that
