The First Algernon Blackwood MEGAPACK ®. Algernon Blackwood

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СКАЧАТЬ he loved to say, had blinded the eyes of men, filling them with dust instead of vision.

      An ardent lover of wild outdoor life, he knew at times a high, passionate searching for things of the spirit, when the outer world fell away like dross and he seemed to pass into a state resembling ecstasy. Never in cities or among his fellow men, struggling and herded, did these times come to him, but when he was abroad with the winds and stars in desolate places. Then, sometimes, he would be rapt away, caught up to see the tail-end of the great procession of the gods that had come near. He surprised Eternity in a running Moment.

      For the moods of Nature flamed through him—in him—like presences, potently evocative as the presences of persons, and with meanings equally various: the woods with love and tenderness; the sea with reverence and magic; plains and wide horizons with the melancholy peace and silence as of wise and old companions; and mountains with a splendid terror due to some want of comprehension in himself, caused probably by a spiritual remoteness from their mood.

      The Cosmos, in a word, for him was psychical, and Nature’s moods were transcendental cosmic activities that induced in him these singular states of exaltation and expansion. She pushed wide the gateways of his deeper life. She entered, took possession, dipped his smaller self into her own enormous and enveloping personality.

      He possessed a full experience, and at times a keen judgment, of modern life; while underneath, all the time, lay the moving sea of curiously wild primitive instincts. An insatiable longing for the wilderness was in his blood, a craving vehement, unappeasable. Yet for something far greater than the wilderness alone—the wilderness was merely a symbol, a first step, indication of a way of escape. the hurry and invention of modern life were to him a fever and a torment. He loathed the million tricks of civilization. At the same time, being a man of some discrimination at least, he rarely let himself go completely. of these wilder, simpler instincts he was afraid. They might flood all else. If he yielded entirely, something he dreaded, without being able to define, would happen; the structure of his being would suffer a nameless violence, so that he would have to break with the world. These cravings stood for that loot of the soul which he must deny himself. Complete surrender would involve somehow a disintegration, a dissociation of his personality that carried with it the loss of personal identity.

      When the feeling of revolt became sometimes so urgent in him that it threatened to become unmanageable, he would go out into solitude, calling it to heel; but this attempt to restore order, while easing his nature, was never radical; the accumulation merely increased on the rebound; the yearnings grew and multiplied, and the point of saturation was often dangerously near. “Some day,” his friends would say, “there’ll be a bursting of the dam.” And, though their meaning might be variously interpreted, they spoke the truth. O’Malley knew it, too.

      A man he was, in a word, of deep and ever-shifting moods, and with more difficulty than most in recognizing the underlying self of which these outer aspects were projections masquerading as complete personalities.

      The underlying ego that unified these projections was of the type touched with so sure a hand in the opening pages of an inspired little book: the Plea of Pan. O’Malley was useless as a citizen and knew it. Sometimes—he was ashamed of it as well.

      Occasionally, and at the time of this particular “memorable adventure,” aged thirty, he acted as foreign correspondent; but even as such he was the kind of newspaper man that not merely collects news, but discovers, reveals, creates it. Wise in their generation, the editors who commissioned him remembered when his copy came in that they were editors. A roving commission among the tribes of the Caucasus was his assignment at the moment, and a better man for the purpose would have been hard to find, since he knew beauty, had a keen eye for human nature, divined what was vital and picturesque, and had, further, the power to set it down in brief terms born directly of his vivid emotions.

      When first I knew him he lived—nowhere, being always on the move. He kept, however, a dingy little room near Paddington where his books and papers accumulated, undusted but safe, and where the manuscripts of his adventures were found when his death made me the executor of his few belongings. the key was in his pocket, carefully ticketed with a bone label. And this, the only evidence of practical forethought I ever discovered in him, was proof that something in that room was deemed by him of value—to others. It certainly was not the heterogeneous collection of second-hand books, nor the hundreds of unlabeled photographs and sketches. Can it have been the MSS. of stories, notes, and episodes I found, almost carefully piled and tabulated with titles, in a dirty kitbag of green Willesden canvas?

      Some of these he had told me (with a greater vividness than he could command by pen); others were new; many unfinished. All were unusual, to say the least. All, too, had obviously happened to himself at some period of his roving career, though here and there he had disguised his own part in them by Hoffmann’s device of throwing the action into the third person. Those told to me by word of mouth I could only feel were true, true for himself at least. In no sense were they mere inventions, but arose in moments of vision upon a structure of solid events. Ten men will describe in as many different ways a snake crossing their path; but, besides these, there exists an eleventh man who sees more than the snake, the path, the movement. O’Malley was some such eleventh man. He saw the thing whole, from some kind of inner bird’s-eye view, while the ten saw only limited aspects of it from various angles. He was accused of adding details, therefore, because he had divined their presence while still below the horizon. Before they emerged the others had already left.

      By which I mean that he saw in commonplace events the movement of greater tides than others saw. At one remove of time or distance—a minute or a mile—he perceived all. While the ten chattered volubly about the name of the snake, he was caught beyond by the beauty of the path, the glory of the running glide, the nature of the forces that drove, hindered, modified.

      The others reasoned where the snake was going, its length in inches and its speed per second, while he, ignoring such superficial details, plunged as it were into the very nature of the creature’s being. And in this idiosyncrasy, which he shared with all persons of mystical temperament, is exemplified a certain curious contempt for Reason that he had. For him mere intellectuality, by which the modern world sets such store, was a valley of dry bones. Its worship was a worship of the form. It missed the essential inner truth because such inner truth could be known only by being it, feeling it. the intellectual attitude of mind, in a word, was critical, not creative, and to be unimaginative seemed to him, therefore, the worst form of unintelligence.

      “The arid, sterile minds!” he would cry in a burst of his Celtic enthusiasm. “Where, I ask ye, did the philosophies and sciences of the world assist the progress of any single soul a blessed inch?”

      Any little Dreamer in his top-floor back, spinning by rushlight his web of beauty, was greater than the finest critical intelligence that ever lived. the one, for all his poor technique, was stammering over something God had whispered to him, the other merely destroying thoughts invented by the brain of man.

      And this attitude of mind, because of its interpretative effect upon what follows, justifies mention. For to O’Malley, in some way difficult to explain, Reason and Intellect, as such, had come to be worshipped by men today out of all proportion to their real value. Consciousness, focused too exclusively upon them, had exalted them out of due proportion in the spiritual economy. To make a god of them was to make an empty and inadequate god. Reason should be the guardian of the soul’s advance, but not the object. Its function was that of a great sandpaper which should clear the way of excrescences, but its worship was to allow a detail to assume a disproportionate importance.

      Not that he was fool enough to despise Reason in what he called its proper place, but that he was “wise” enough—not that he was “intellectual” enough!—to recognize its futility in measuring the things of the soul. For him there existed a more fundamental understanding than Reason, and it was, apparently, an СКАЧАТЬ