The Arthur Machen MEGAPACK ®. Arthur Machen

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СКАЧАТЬ never told me that. Don’t you think your great-uncle might leave his house and his money to somebody he knows really well? You haven’t seen him since you were a little boy, have you?”

      “No; but we write once a year. And from what I have heard my father say, I am sure the old man would never leave the house out of the family. Do you think you would like it?”

      “I don’t know. Isn’t it very lonely?”

      “I suppose it is. I forget whether there are any other houses in sight, but I don’t think there are any at all near. But what a change! No City, no streets, no people passing to and fro; only the sound of the wind and the sight of the green leaves and the green hills, and the song of the voices of the earth.”… He checked himself suddenly, as if he feared that he was about to tell some secret that must not yet be uttered; and indeed, as he spoke of the change from the little street in Shepherd’s Bush to that ancient house in the woods of the far west, a change seemed already to possess himself, and his voice put on the modulation of an antique chant. Mary looked at him steadily and touched his arm, and he drew a long breath before he spoke again.

      “It is the old blood calling to the old land,” he said. “I was forgetting that I am a clerk in the City.”

      It was, doubtless, the old blood that had suddenly stirred in him; the resurrection of the old spirit that for many centuries had been faithful to secrets that are now disregarded by most of us, that now day by day was quickened more and more in his heart, and grew so strong that it was hard to conceal. He was indeed almost in the position of the man in the tale, who, by a sudden electric shock, lost the vision of the things about him in the London streets, and gazed instead upon the sea and shore of an island in the Antipodes; for Darnell only clung with an effort to the interests and the atmosphere which, till lately, had seemed all the world to him; and the grey house and the wood and the river, symbols of the other sphere, intruded as it were into the landscape of the London suburb.

      But he went on, with more restraint, telling his stories of far-off ancestors, how one of them, the most remote of all, was called a saint, and was supposed to possess certain mysterious secrets often alluded to in the papers as the “Hidden Songs of Iolo Sant.” And then with an abrupt transition he recalled memories of his father and of the strange, shiftless life in dingy lodgings in the backwaters of London, of the dim stucco streets that were his first recollections, of forgotten squares in North London, and of the figure of his father, a grave bearded man who seemed always in a dream, as if he too sought for the vision of a land beyond the strong walls, a land where there were deep orchards and many shining hills, and fountains and water-pools gleaming under the leaves of the wood.

      “I believe my father earned his living,” he went on, “such a living as he did earn, at the Record Office and the British Museum. He used to hunt up things for lawyers and country parsons who wanted old deeds inspected. He never made much, and we were always moving from one lodging to another—always to out-of-the-way places where everything seemed to have run to seed. We never knew our neighbours—we moved too often for that—but my father had about half a dozen friends, elderly men like himself, who used to come to see us pretty often; and then, if there was any money, the lodging-house servant would go out for beer, and they would sit and smoke far into the night.

      “I never knew much about these friends of his, but they all had the same look, the look of longing for something hidden. They talked of mysteries that I never understood, very little of their own lives, and when they did speak of ordinary affairs one could tell that they thought such matters as money and the want of it were unimportant trifles. When I grew up and went into the City, and met other young fellows and heard their way of talking, I wondered whether my father and his friends were not a little queer in their heads; but I know better now.”

      So night after night Darnell talked to his wife, seeming to wander aimlessly from the dingy lodging-houses, where he had spent his boyhood in the company of his father and the other seekers, to the old house hidden in that far western valley, and the old race that had so long looked at the setting of the sun over the mountain. But in truth there was one end in all that he spoke, and Mary felt that beneath his words, however indifferent they might seem, there was hidden a purpose, that they were to embark on a great and marvellous adventure.

      So day by day the world became more magical; day by day the work of separation was being performed, the gross accidents were being refined away. Darnell neglected no instruments that might be useful in the work; and now he neither lounged at home on Sunday mornings, nor did he accompany his wife to the Gothic blasphemy which pretended to be a church. They had discovered a little church of another fashion in a back street, and Darnell, who had found in one of the old notebooks the maxim Incredibilia sola Credenda, soon perceived how high and glorious a thing was that service at which he assisted. Our stupid ancestors taught us that we could become wise by studying books on “science,” by meddling with test-tubes, geological specimens, microscopic preparations, and the like; but they who have cast off these follies know that they must read not “science” books, but mass-books, and that the soul is made wise by the contemplation of mystic ceremonies and elaborate and curious rites. In such things Darnell found a wonderful mystery language, which spoke at once more secretly and more directly than the formal creeds; and he saw that, in a sense, the whole world is but a great ceremony or sacrament, which teaches under visible forms a hidden and transcendent doctrine. It was thus that he found in the ritual of the church a perfect image of the world; an image purged, exalted, and illuminate, a holy house built up of shining and translucent stones, in which the burning torches were more significant than the wheeling stars, and the fuming incense was a more certain token than the rising of the mist. His soul went forth with the albed procession in its white and solemn order, the mystic dance that signifies rapture and a joy above all joys, and when he beheld Love slain and rise again victorious he knew that he witnessed, in a figure, the consummation of all things, the Bridal of all Bridals, the mystery that is beyond all mysteries, accomplished from the foundation of the world. So day by day the house of his life became more magical.

      And at the same time he began to guess that if in the New Life there are new and unheard-of joys, there are also new and unheard-of dangers. In his manuscript books which professed to deliver the outer sense of those mysterious “Hidden Songs of Iolo Sant” there was a little chapter that bore the heading: Fons Sacer non in communem Vsum convertendus est, and by diligence, with much use of the grammar and dictionary, Darnell was able to construe the by no means complex Latin of his ancestor. The special book which contained the chapter in question was one of the most singular in the collection, since it bore the title Terra de Iolo, and on the surface, with an ingenious concealment of its real symbolism, it affected to give an account of the orchards, fields, woods, roads, tenements, and waterways in the possession of Darnell’s ancestors. Here, then, he read of the Holy Well, hidden in the Wistman’s Wood—Sylva Sapientum—“a fountain of abundant water, which no heats of summer can ever dry, which no flood can ever defile, which is as a water of life, to them that thirst for life, a stream of cleansing to them that would be pure, and a medicine of such healing virtue that by it, through the might of God and the intercession of His saints, the most grievous wounds are made whole.” But the water of this well was to be kept sacred perpetually, it was not to be used for any common purpose, nor to satisfy any bodily thirst; but ever to be esteemed as holy, “even as the water which the priest hath hallowed.” And in the margin a comment in a later hand taught Darnell something of the meaning of these prohibitions. He was warned not to use the Well of Life as a mere luxury of mortal life, as a new sensation, as a means of making the insipid cup of everyday existence more palatable. “For,” said the commentator, “we are not called to sit as the spectators in a theatre, there to watch the play performed before us, but we are rather summoned to stand in the very scene itself, and there fervently to enact our parts in a great and wonderful mystery.”

      Darnell could quite understand the temptation that was thus indicated. Though he had gone but a little way on the path, and had barely tested the over-runnings of that mystic well, he СКАЧАТЬ