Ardath by Marie Corelli (reading in the dark .txt) 📖

Everybody had desired to see him, and here he was,—the great man, the new “celebrity”—and now that he was actually present, no one knew what to say to him; moreover, there was a very general tendency in the company to avoid his direct gaze. People fidgeted on their chairs and looked aside or downward, whenever his glance accidentally fell on them,—and to the analytical Voltairean mind of M. le Duc there was something grimly humorous in the whole situation. He was a great admirer of physical strength and beauty, and Alwyn’s noble face and fine figure had won his respect, though of the genius of the poet he knew nothing, and cared less. It was enough for all the purposes of social usage that the author of “Nourhalma” was CONSIDERED illustrious,—no matter whether he deserved the appellation or not. And so the Duke, satirically amused at the obvious embarrassment of the other “notabilities”

assembled, did nothing whatsoever to relieve or to lighten the conversation, which remained so utterly dull and inane that Alwyn, who had been compelled, for politeness’ sake, to appear interested in the account of a bicycle race detailed to him by a very masculine looking lady-doctor whose seat at table was next his own, began to feel a little weary, and to wonder dismally how long this “feast of reason and flow of soul” was going to last.

Villiers, too, whose easy, good-natured, and clever talk generally gave some sparkle and animation to the dreariest social gathering, was tonight unusually taciturn:—he was bored by his partner, a middle-aged woman with a mania for philology, and, moreover, his thoughts, like those of most of the persons present, were centered on Alwyn, whom every now and then he regarded with a certain wistful wonder and reverence. He had heard the whole story of the Field of Ardath; and he knew not how much to accept of it as true, or how much to set down to his friend’s ardent imagination. He had come to a fairly logical explanation of the whole matter,—namely, that as the City of Al-Kyris had been proved a dream, so surely the visit of the Angel-maiden Edris must have been a dream likewise,—that the trance at the Monastery of Dariel, followed by the constant reading of the passages from Esdras, and the treatise of Algazzali, had produced a vivid impression on Alwyn’s susceptible brain, which had resolved itself into the visionary result narrated.

He found in this the most practical and probable view of what must otherwise be deemed by mortal minds incredible; and, being a frank and honest fellow, he had not scrupled to openly tell his friend what he thought. Alwyn had received his remarks with the most perfect sweetness and equanimity,—but, all the same, had remained unchanged in his opinion as to the REALITY of his betrothal to his Angel-love in Heaven. And one or two points had certainly baffled Villiers, and perplexed him in his would-be precise analysis of the circumstances: first, there was the remarkable change in Alwyn’s own nature. From an embittered, sarcastic, disappointed, violently ambitious man, he had become softened, gracious, kindly,—showing the greatest tenderness and forethought for others, even in small, everyday trifles; while for himself he took no care. He wore his fame as lightly as a child might wear a flower, just plucked and soon to fade,—his intelligence seemed to expand itself into a broad, loving, sympathetic comprehension of the wants and afflictions of humankind; and he was writing a new poem, of which Villiers had seen some lines that had fairly amazed him by their grandeur of conception and clear passion of utterance. Thus it was evident there was no morbidness in him,—no obscurity,—nothing eccentric,—nothing that removed him in any way from his fellows, except that royal personality of his,—that strong, beautiful, well-balanced Spirit in him, which exercised such a bewildering spell on all who came within its influence, He believed himself loved by an Angel! Well,—if there WERE angels, why not? Villiers argued the proposition thus: “Whether we are Christians, Jews, Buddhists, or Mahometans, we are supposed to accept angels as forming part of the system of our Faith. If we are nothing,—then, of course, we believe in nothing.

But granted we are SOMETHING, then we are bound in honor, if consistent, to acknowledge that angels help to guide our destinies. And if, as we are assured by Holy Writ, such loftier beings DO exist, why should they not communicate with, and even love, human creatures, provided those human creatures are worthy of their tenderness? Certainly, viewed by all the chief religions of the world, there is nothing new or outrageous in the idea of an angel descending to the help of man.”

Such thoughts as these were in his mind now, as he ever and anon glanced across the glittering table, with its profusion of lights and flowers, to where his poet-friend sat, slightly leaning back in his chair, with a certain half-perplexed, half-disappointed expression on his handsome features, though his eyes brightened into a smile as he caught Villiers’s look, and he gave the smallest, scarcely perceptible shrug, as who should say, “Is this your brilliant Duchess?—your witty and cultured society?”

Villiers flashed back an amused, responsive glance, and then conscientiously strove to pay more attention to the irrepressible feminine philologist beside him, determining to take her, as he said to himself, by way of penance for his unremembered sins.

After a while there came one of those extraordinary, sudden rushes of gabble that often occur at even the stiffest dinner-party,—a galloping race of tongues, in which nothing really distinct is heard, but in which each talks to the other as though moved by an impulse of sheer desperation. This burst of noise was a relief after the strained murmurs of trite commonplaces that had hitherto been the order of the hour, and the fair Duchess, somewhat easier in her mind, turned anew to Alwyn, with greater grace and gentleness of manner than she had yet shown.

“I am afraid,” she said smilingly, “you must find us all very stupid after your travels abroad? In England we ARE dull,—our tristesse cannot be denied. But, really, the climate is responsible,—we want more sunshine. I suppose in the East, where the sun is so warm and bright, the people are always cheerful?”

“On the contrary, I have found them rather serious and contemplative than otherwise,” returned Alwyn,—“yet their gravity is certainly of a pleasant, and not of a forbidding type. I don’t myself think the sun has much to do with the disposition of man, after all,—I fancy his temperament is chiefly moulded by the life he leads. In the East, for instance, men accept their existence as a sort of divine command, which they obey cheerfully, yet with a consciousness of high responsibility:—on the Continent they take it as a bagatelle, lightly won, lightly lost, hence their indifferent, almost childish, gayety;—but in Great Britain”—and he smiled,—“it looks nowadays as if it were viewed very generally as a personal injury and bore,—a kind of title bestowed without the necessary money to keep it up! And this money people set themselves steadily to obtain, with many a weary grunt and groan, while they are, for the most part, forgetful of anything else life may have to offer.”

“But what IS life without plenty of money?” inquired the Duchess carelessly—“Surely, not worth the trouble of living!”

Alwyn looked at her steadily, and a swift flush colored her smooth cheek. She toyed with the magnificent diamond spray at her breast, and wondered what strange spell was in this man’s brilliant gray-black eyes!—did he guess that she—even she—had sold herself to the Duc de la Santoisie for the sake of his money and title as easily and unresistingly as though she were a mere purchasable animal?

“That is an argument I would rather not enter into,” he said gently—“It would lead us too far. But I am convinced, that whether dire poverty or great riches be our portion, life, considered apart from its worldly appendages, is always worth living, if lived WELL.”

“Pray, how can you separate life from its worldly appendages?”—

inquired a satirical-looking gentleman opposite—“Life IS the world, and the things of the world; when we lose sight of the world, we lose ourselves,—in short, we die,—and the world is at an end, and we with it. That’s plain practical philosophy.”

“Possibly it may he called philosophy”—returned Alwyn—“It is not Christianity.”

“Oh, Christianity!”—and the gentleman gave a portentous sniff of contempt—“That is a system of faith that is rapidly dying out; fast falling into contempt!—In fact, with the scientific and cultured classes, it is already an exploded doctrine.”

“Indeed!”—Alwyn’s glance swept over him with a faint, cold scorn —“And what religion do the scientific and cultured classes propose to invent as a substitute?”

“There’s no necessity for any substitute,”—said the gentleman rather impatiently.. For those who want to believe in something supernatural, there are plenty of different ideas afloat, Esoteric Buddhism for example,—and what is called Scientific Religion and Natural Religion,—any, or all, of these are sufficient to gratify the imaginative cravings of the majority, till they have been educated out of imagination altogether:—but, for advanced thinkers, religion is really not required at all.” [Footnote: The world is indebted to Mr. Andrew Lang for the newest “logical”

explanation of the Religious Instinct in Man:—namely, that the very idea of God first arose from the terror and amazement of an ape at the sound of the thunder! So choice and soul-moving a definition of Deity needs no comment!]

“Nay, I think we must worship SOMETHING!” retorted Alwyn, a fine satire in his rich voice, “if it be only SELF!—Self is an excellent deity!—accommodating, and always ready to excuse sin,—

why should we not build temples, raise altars, and institute services to the glory and honor of SELF?—Perhaps the time is ripe for a public proclamation of this creed?—It will be easily propagated, for the beginnings of it are in the heart of every man, and need very little fostering!”

His thrilling tone, together with the calm, half-ironical persuasiveness of his manner, sent a sudden hush down the table.

Every one turned eagerly toward him,—some amused, some wondering, some admiring, while Villiers felt his heart beating with uncomfortable quickness,—he hated religious discussions, and always avoided them, and now here was Alwyn beginning one, and he the centre of a company of persons who were for the most part avowed agnostics, to whose opinions his must necessarily be in direct and absolute opposition! At the same time, he remembered that those who were sure of their faith never lost their temper about it,—and as he glanced at his friend’s perfectly serene and coldly smiling countenance, he saw there was no danger of his letting slip, even for a moment, his admirable power of self-command. The Duc de la Santoisie, meanwhile, settling his mustache, and gracefully waving one hand, on which sparkled a large diamond ring, bent forward a little with a courteous, deprecatory gesture.

“I think”—he said, in soft, purring accents,—“that my friend, Dr. Mudley”—here he bowed toward the saturnine looking individual who had entered into conversation with Alwyn—“takes a very proper, and indeed a very lofty, view of the whole question. The moral sense”—and he laid a severely weighty emphasis on these words,—“the moral sense of each man, if properly trained, is quite sufficient to guide him through existence, without any such weakness as reliance on a merely supposititious Deity.”

The Duke’s French way of speaking English was charming; he gave an expressive roll to his r’s, especially when he said “the moral sense,” that of itself almost carried conviction. His wife smiled as she heard him, and her smile was not altogether pleasant.

Perhaps she wondered by what criterion of excellence he