She, H. Rider Haggard [heaven official's blessing novel english .txt] 📗

“So,” she went on, “now eat some fruit; believe me, it is the only true food for man. Oh, tell me of the philosophy of that Hebrew Messiah, who came after me, and who thou sayest doth now rule Rome, and Greece, and Egypt, and the barbarians beyond. It must have been a strange philosophy that He taught, for in my day the peoples would have naught of our philosophies. Revel and lust and drink, blood and cold steel, and the shock of men gathered in the battle—these were the canons of their creeds.”

I had recovered myself a little by now, and, feeling bitterly ashamed of the weakness into which I had been betrayed, I did my best to expound to her the doctrines of Christianity, to which, however, with the single exception of our conception of Heaven and Hell, I found that she paid but scant attention, her interest being all directed towards the Man who taught them. Also I told her that among her own people, the Arabs, another prophet, one Mohammed, had arisen and preached a new faith, to which many millions of mankind now adhered.

“Ah!” she said; “I see—two new religions! I have known so many, and doubtless there have been many more since I knew aught beyond these caves of Kôr. Mankind asks ever of the skies to vision out what lies behind them. It is terror for the end, and but a subtler form of selfishness—this it is that breeds religions. Mark, my Holly, each religion claims the future for its followers; or, at least, the good thereof. The evil is for those benighted ones who will have none of it; seeing the light the true believers worship, as the fishes see the stars, but dimly. The religions come and the religions pass, and the civilisations come and pass, and naught endures but the world and human nature. Ah! if man would but see that hope is from within and not from without—that he himself must work out his own salvation! He is there, and within him is the breath of life and a knowledge of good and evil as good and evil is to him. Thereon let him build and stand erect, and not cast himself before the image of some unknown God, modelled like his poor self, but with a bigger brain to think the evil thing, and a longer arm to do it.”

I thought to myself, which shows how old such reasoning is, being, indeed, one of the recurring qualities of theological discussion, that her argument sounded very like some that I have heard in the nineteenth century, and in other places than the caves of Kôr, and with which, by the way, I totally disagree, but I did not care to try and discuss the question with her. To begin with, my mind was too weary with all the emotions through which I had passed, and, in the second place, I knew that I should get the worst of it. It is weary work enough to argue with an ordinary materialist, who hurls statistics and whole strata of geological facts at your head, whilst you can only buffet him with deductions and instincts and the snowflakes of faith, that are, alas! so apt to melt in the hot embers of our troubles. How little chance, then, should I have against one whose brain was supernaturally sharpened, and who had two thousand years of experience, besides all manner of knowledge of the secrets of Nature at her command! Feeling that she would be more likely to convert me than I should to convert her, I thought it best to leave the matter alone, and so sat silent. Many a time since then have I bitterly regretted that I did so, for thereby I lost the only opportunity I can remember having had of ascertaining what Ayesha really believed, and what her “philosophy” was.

“Well, my Holly,” she continued, “and so those people of mine have found a prophet, a false prophet thou sayest, for he is not thine own, and, indeed, I doubt it not. Yet in my day was it otherwise, for then we Arabs had many gods. Allât there was, and Saba, the Host of Heaven, Al Uzza, and Manah the stony one, for whom the blood of victims flowed, and Wadd and Sawâ, and Yaghûth the Lion of the dwellers in Yaman, and Yäûk the Horse of Morad, and Nasr the Eagle of Hamyar; ay, and many more. Oh, the folly of it all, the shame and the pitiful folly! Yet when I rose in wisdom and spoke thereof, surely they would have slain me in the name of their outraged gods. Well, so hath it ever been;—but, my Holly, art thou weary of me already, that thou dost sit so silent? Or dost thou fear lest I should teach thee my philosophy?—for know I have a philosophy. What would a teacher be without her own philosophy? and if thou dost vex me overmuch beware! for I will have thee learn it, and thou shalt be my disciple, and we twain will found a faith that shall swallow up all others. Faithless man! And but half an hour since thou wast upon thy knees—the posture does not suit thee, Holly—swearing that thou didst love me. What shall we do?—Nay, I have it. I will come and see this youth, the Lion, as the old man Billali calls him, who came with thee, and who is so sick. The fever must have run its course by now, and if he is about to die I will recover him. Fear not, my Holly, I shall use no magic. Have I not told thee that there is no such thing as magic, though there is such a thing as understanding and applying the forces which are in Nature? Go now, and presently, when I have made the drug ready, I will follow thee.”[1]

[1] Ayesha was a great chemist, indeed chemistry appears to have been her only amusement and occupation. She had one of the caves fitted up as a laboratory, and, although her appliances were necessarily rude, the results that she attained were, as will become clear in the course of this narrative, sufficiently surprising.—L. H. H.

Accordingly I went, only to find Job and Ustane in a great state of grief, declaring that Leo was in the throes of death, and that they had been searching for me everywhere. I rushed to the couch, and glanced at him: clearly he was dying. He was senseless, and breathing heavily, but his lips were quivering, and every now and again a little shudder ran down his frame. I knew enough of doctoring to see that in another hour he would be beyond the reach of earthly help—perhaps in another five minutes. How I cursed my selfishness and the folly that had kept me lingering by Ayesha’s side while my dear boy lay dying! Alas and alas! how easily the best of us are lighted down to evil by the gleam of a woman’s eyes! What a wicked wretch was I! Actually, for the last half-hour I had scarcely thought of Leo, and this, be it remembered, of the man who for twenty years had been my dearest companion, and the chief interest of my existence. And now, perhaps, it was too late!

I wrung my hands, and glanced round. Ustane was sitting by the couch, and in her eyes burnt the dull light of despair. Job was blubbering—I am sorry I cannot name his distress by any more delicate word—audibly in the corner. Seeing my eye fixed upon him, he went outside to give way to his grief in the passage. Obviously the only hope lay in Ayesha. She, and she alone—unless, indeed, she was an imposter, which I could not believe—could save him. I would go and implore her to come. As I started to do so, however, Job came flying into the room, his hair literally standing on end with terror.

“Oh, God help us, sir!” he ejaculated in a frightened whisper, “here’s a corpse a-coming sliding down the passage!”

For a moment I was puzzled, but presently, of course, it struck me that he must have seen Ayesha, wrapped in her grave-like garment, and been deceived by the extraordinary undulating smoothness of her walk into a belief that she was a white ghost gliding towards him. Indeed, at that very moment the question was settled, for Ayesha herself was in the apartment, or rather cave. Job turned, and saw her sheeted form, and then, with a convulsive howl of “Here it comes!” sprang into a corner, and jammed his face against the wall, and Ustane, guessing whose the dread presence must be, prostrated herself upon her face.

“Thou comest in a good time, Ayesha,” I said, “for my boy lies at the point of death.”