Chapter VI: Book II: Ireland After the Fall of Parnell (2)

I was at Sligo when I received a letter from John O'Leary, saying that I could do no more in Dublin, for even the younger men had turned against me, were "jealous," his letter said, though what they had to be jealous of God knows. He said further that it was all my own fault, that he had warned me what would happen if I lived on terms of intimacy with those I tried to influence. I should have kept myself apart and alone. It was all true; through some influence from an earlier generation, from Walt Whitman, perhaps, I had sat talking in public bars, had talked late into the night at many men's houses, showing all my convictions to men that were but ready for one, and used conversation to explore and discover among men who looked for authority. I did not yet know that intellectual freedom and social equality are incompatible; and yet, if I had, could hardly have lived otherwise, being too young for silence. The trouble came from half a dozen obscure young men, who having nothing to do attended every meeting and were able to overturn a project, that seemed my only bridge to other projects, including a travelling theatre. We had planned small libraries of Irish literature in connection with our country branches; we collected books and money, sending a lecturer to every branch and taking half the proceeds of that lecture to buy books. Maud Gonne, whose beauty could draw a great audience in any country town, had been the lecturer. The scheme was very nearly self-supporting, and six or seven bundles of books, chosen after much disputation by John O'Leary, J. F. Taylor, and myself, had been despatched to some six or seven branches. "The country will support this work" Taylor had said somewhere on some public platform, "because we are the most inflammable people on God's earth," his harsh voice giving almost a quality of style to Carlylian commonplace; but we are also a very jealous people. The half-a-dozen young men, if a little jealous of me, were still more jealous of those country branches which were getting so much notice, and where there was so much of that peasant mind their schoolmasters had taught them to despise. One must be English or Irish, they would have said. I returned to find a great box of books appropriated for some Dublin purpose and the whole scheme abandoned. I know that it was a bitter moment because I remember with gratitude words spoken not to my ear, but for my ear, by a young man who had lately joined our Society, Mr. Stephen McKenna, now well-known amongst scholars for his distinguished translations of Plotinus, and I seem to remember that I lost through anger what gift of persuasion I may possess, and that I was all the more helpless because I felt that even the best of us disagreed about everything at heart. I began to feel that I needed a hostess more than a society, but that I was not to find for years to come. I tried to persuade Maud Gonne to be that hostess, but her social life was in Paris, and she had already formed a new ambition, the turning of French public opinion against England. Without intellectual freedom there can be no agreement, and in Nationalist Dublin there was not--indeed there still is not--any society where a man is heard by the right ears, but never overheard by the wrong, and where he speaks his whole mind gaily, and is not the cautious husband of a part; where phantasy can play before matured into conviction; where life can shine and ring, and lack utility. Mere life lacking the protection of wealth or rank, or some beauty's privilege of caprice cannot choose its company, taking up and dropping men merely because it likes, or dislikes, their manners and their looks, and in its stead opinion crushes and rends, and all is hatred and bitterness: wheel biting upon wheel, a roar of steel or iron tackle, a mill of argument grinding all things down to mediocrity. If, as I think, minds and metals correspond the goldsmiths of Paris foretold the French Revolution when they substituted steel for that unserviceable gold in the manufacture of the more expensive jewel work, and made those large, flat steel buttons for men of fashion whereby the card players were able to cheat by studying the reflections of the cards.

XI

No country could have more natural distaste for equality, for in every circle there was some man ridiculous for posing as the type of some romantic or distinguished quality. One of our friends, a man of talent and of learning, whose ancestors had come, he believed, from Denmark in the ninth century, looked and talked the distinguished foreigner so perfectly that a patriotic newspaper gave particulars of his supposed relations in contemporary Denmark! A half-mad old man who had served for a few months in the Pope's army, many years before, still rode an old white warhorse in all national processions, and, if their enemies were not lying, one Town Councillor had challenged another to a duel by flinging his glove upon the floor; while a popular Lord Mayor had boasted in a public speech that he never went to bed at night without reading at least twelve pages of _Sappho_. Then, too, in those conversations of the small hours, to which O'Leary had so much objected, whenever we did not speak of art and letters, we spoke of Parnell. We told each other that he had admitted no man to his counsel; that when some member of his party found himself in the same hotel by chance, that member would think to stay there a presumption, and move to some other lodging; and, above all, we spoke of his pride, that made him hide all emotion while before his enemy. Once he had seemed callous and indifferent to the House of Commons, Foster had accused him of abetting assassination, but when he came among his followers his hands were full of blood, because he had torn them with his nails. What excitement there would have been, what sense of mystery would have stirred all our hearts, and stirred hearts all through the country, where there was still, and for many years to come, but one overmastering topic, had we known the story Mrs. Parnell tells of that scene on Brighton Pier. He and the woman that he loved stood there upon a night of storm, when his power was at its greatest height, and still unthreatened. He caught her from the ground and held her at arm's length out over the water and she lay there motionless, knowing that, had she moved, he would have drowned himself and her. Perhaps unmotived self-immolation, were that possible, or else at mere suggestion of storm and night, were as great evidence as such a man could give of power over self, and so of the expression of the self.

XII

When I look back upon my Irish propaganda of those years I can see little but its bitterness. I never met with, or but met to quarrel with, my father's old family acquaintance; or with acquaintance I myself might have found, and kept, among the prosperous educated class, who had all the great appointments at University or Castle; and this I did by deliberate calculation. If I must attack so much that seemed sacred to Irish nationalist opinion, I must, I knew, see to it that no man suspect me of doing it to flatter Unionist opinion. Whenever I got the support of some man who belonged by birth and education to University or Castle, I would say, "Now you must be baptized of the gutter." I chose Royal visits especially for demonstrations of disloyalty, rolling up with my own hands the red carpet spread by some elderly Nationalist, softened or weakened by time, to welcome Viceroyalty; and threatening, if the London Society drank to the King's health, that my friends and I would demonstrate against it by turning our glasses upside down; and was presently to discover that one can grow impassioned and fanatical about opinions, which one has chosen as one might choose a side upon the football field; and I thought many a time of the pleasant Dublin houses that would never ask me to dine; and the still pleasanter houses with trout-streams near at hand, that would never ask me upon a visit. I became absurdly sensitive, glancing about me in certain public places, the private view of our Academy, or the like, to discover imagined enemies; and even now, after twenty or thirty years, I feel at times that I have not recovered my natural manner. Yet it was in those pleasant houses, among the young men and the young girls, that we were to make our converts. When we loathe ourselves or our world, if that loathing but turn to intellect, we see self or world and its anti-self as in one vision; when loathing remains but loathing, world or self consumes itself away, and we turn to its mechanical opposite. Popular Nationalism and Unionism so changed into one another, being each but the other's headache. The Nationalist abstractions were like the fixed ideas of some hysterical woman, a part of the mind turned into stone, and all the rest a seething and burning; and Unionist Ireland had re-acted from that seething and burning to a cynical indifference, and from those fixed ideas to whatever might bring the most easy and obvious success.

I remember Taylor at some public debate, stiff of body and tense of voice; and the contrasting figure of Fitzgibbon, the Lord Justice of Appeal of the moment and his calm, flowing sentences, satisfactory to hear and impossible to remember. Taylor speaks of a little nation of antiquity, which he does not name, "set between the great Empire of Persia and the great Empire of Rome." Into the mouths of those great Empires he puts the arguments of Fitzgibbon, and such as he, "Join with our greatness! What in comparison to that is your little, beggarly nationality?" And then I recall the excitement, the shiver of the nerves, as his voice rose to an ecstatic cry, "Out of that nation came the salvation of the world." I remember, too, and grow angry, as it were yesterday, a letter from that Lord Justice of Appeal, who had changed his politics for advancement's sake, recommending a correspondent to avoid us, because we dissuaded people from the study of "Shakespeare and Kingsley."

Edward Dowden, my father's old friend, with his dark romantic face, the one man of letters Dublin Unionism possessed, was withering in that barren soil. Towards the end of his life he confessed to a near friend that he would have wished before all things to have been the lover of many women; and some careless lecture, upon the youthful Goethe, had in early life drawn down upon him the displeasure of the Protestant Archbishop. And yet he turned Shakespeare into a British Benthamite, flattered Shelley but to hide his own growing lack of sympathy, abandoned for like reason that study of Goethe that should have been his life-work, and at last cared but for Wordsworth, the one great poet who, after brief blossom, was cut and sawn into planks of obvious utility. I called upon him from time to time out of gratitude for old encouragements, and because, among the Dublin houses open to me, his alone was pleasant to the eye, with its many books and its air of scholarship. But when O'Grady had declared, rancorous for once but under substantial provocation, that he had "a bad head and a worse heart," I found my welcome troubled and called no more.

XIII

The one house where nobody thought or talked politics was a house in Ely Place, where a number of young men lived together, and, for want of a better name, were called Theosophists. Beside the resident members, other members dropped in and out during the day, and the reading-room was a place of much discussion about philosophy and about the arts. The house had been taken in the name of the engineer to the Board of Works, a black-bearded young man, with a passion for Manichean philosophy, and all accepted him as host; and sometimes the conversation, especially when I was there, became too ghostly for the nerves of his young and delicate wife, and he would be made angry. I remember young men struggling, with inexact terminology and insufficient learning, for some new religious conception, on which they could base their lives; and some few strange or able men.

At the top of the house lived a medical student who read Plato and took haschisch, and a young Scotchman who owned a vegetarian restaurant, and had just returned from America, where he had gone as the disciple of the Prophet Harris, and where he would soon return in the train of some new prophet. When one asked what set him on his wanderings, he told of a young Highlander, his friend in boyhood, whose cap was always plucked off at a certain twist in the road, till the fathers of the village fastened it upon his head by recommending drink and women. When he had gone, his room was inherited by an American hypnotist, who had lived among the Zuni Indians with the explorer Cushant, and told of a Zuni Indian who, irritated by some white man's praise of telephone and telegraph, cried out, "Can they do that?" and cast above his head two handfuls of sand that burst into flame, and flamed till his head seemed wrapped in fire. He professed to talk the philosophy of the Zuni Indians, but it seemed to me the vague Platonism that all there talked, except that he spoke much of men passing in sleep into the heart of mountains; a doctrine that was presently incorporated in the mythology of the house, to send young men and women hither and thither inquiring for sacred places. On a lower floor lived a strange red-haired girl, all whose thoughts were set upon painting and poetry, conceived as abstract images like Love and Penury in the _Symposium_; and to these images she sacrificed herself with Asiatic fanaticism. The engineer had discovered her starving somewhere in an unfurnished or half-furnished room, and that she had lived for many weeks upon bread and shell-cocoa, so that her food never cost her more than a penny a day. Born into a county family, who were so haughty that their neighbours called them the Royal Family, she had quarrelled with a mad father, who had never, his tenants declared, "unscrewed the top of his flask with any man," because she wished to study art, had ran away from home, had lived for a time by selling her watch, and then by occasional stories in an Irish paper. For some weeks she had paid half-a-crown a week to some poor woman to see her to the art schools and back, for she considered it wrong for a woman to show herself in public places unattended; but of late she had been unable to afford the school fees. The engineer engaged her as a companion for his wife, and gave her money enough to begin her studies once more. She had talent and imagination, a gift for style; but, though ready to face death for painting and poetry, conceived as allegorical figures, she hated her own genius, and had not met praise and sympathy early enough to overcome the hatred. Face to face with paint and canvas, pen and paper, she saw nothing of her genius but its cruelty, and would have scarce arrived before she would find some excuse to leave the schools for the day, if indeed she had not invented over her breakfast some occupation so laborious that she could call it a duty, and so not go at all. Most watched her in mockery, but I watched in sympathy; composition strained my nerves and spoiled my sleep; and yet, as far back as I could trace--and in Ireland we have long memories--my paternal ancestors had worked at some intellectual pursuit, while hers had shot and hunted. She could at any time, had she given up her profession, which her father had raged against, not because it was art, but because it was a profession, have returned to the common comfortable life of women. When, a little later, she had quarrelled with the engineer or his wife, and gone back to bread and shell-cocoa I brought her an offer from some Dublin merchant of fairly well paid advertisement work, which would have been less laborious than artistic creation; but she said that to draw advertisements was to degrade art, thanked me elaborately, and did not disguise her indignation. She had, I believe, returned to starvation with joy, for constant anaemia would shortly give her an argument strong enough to silence her conscience when the allegorical images glared upon her, and, apart from that, starvation and misery had a large share in her ritual of worship.

XIV

At the top of the house and at the time I remember best, in the same room with the young Scotchman, lived Mr. George Russell (A.E.), and the house and the society were divided into his adherents and those of the engineer; and I heard of some quarrelling between the factions. The rivalry was sub-conscious. Neither had willingly opposed the other in any matter of importance. The engineer had all the financial responsibility, and George Russell was, in the eyes of the community, saint and genius. Had either seen that the question at issue was the leadership of mystical thought in Dublin, he would, I think, have given way, but the dispute seemed trivial. At the weekly meetings, anything might be discussed; no chairman called a speaker to order; an atheistic workman could denounce religion, or a pious Catholic confound theosophy with atheism; and the engineer, precise and practical, disapproved. He had an object. He wished to make converts for a definite form of belief, and here an enemy, if a better speaker, might make all the converts. He wished to confine discussion to members of the society, and had proposed in committee, I was told, a resolution on the subject; while Russell, who had refused to join my National Literary Society, because the party of Harp and Pepperpot had set limits to discussion, resisted, and at last defeated him. In a couple of years some new dispute arose; he resigned, and founded a society which drew doctrine and method from America or London; and Russell became, as he is to-day, the one masterful influence among young Dublin men and women who love religious speculation, but have no historical faith.

When Russell and I had been at the Art School six or seven years before, he had been almost unintelligible. He had seemed incapable of coherent thought, and perhaps was so at certain moments. The idea came upon him, he has told me, that, if he spoke he would reveal that he had lost coherence; and for the three days that the idea lasted spent the hours of daylight wandering upon the Dublin mountains, that he might escape the necessity for speech. I used to listen to him at that time, mostly walking through the streets at night, for the sake of some stray sentence, beautiful and profound, amid many words that seemed without meaning; and there were others, too, who walked and listened, for he had become, I think, to all his fellow students, sacred, as the fool is sacred in the East. We copied the model laboriously, but he would draw without research into the natural form, and call his study "St. John in the Wilderness"; but I can remember the almost scared look and the half-whisper of a student, now a successful sculptor, who said, pointing to the modelling of a shoulder, "That is too easy, a great deal too easy!" For with brush and pencil he was too coherent.

We derided each other, told absurd tales to one another's discredit, but we never derided him, or told tales to his discredit. He stood outside the sense of comedy his friend John Eglinton has called "the social cement" of our civilization; and we would "gush" when we spoke of him, as men do when they praise something incomprehensible. But when he painted there was no difficulty in comprehending. How could that ease and rapidity of composition, so far beyond anything that we could attain to, belong to a man whose words seemed often without meaning?

A few months before I had come to Ireland he had sent me some verses, which I had liked till Edwin Ellis had laughed me from my liking by proving that no line had a rhythm that agreed with any other, and that, the moment one thought he had settled upon some scheme of rhyme, he would break from it without reason. But now his verse was clear in thought and delicate in form. He wrote without premeditation or labour. It had, as it were, organized itself, and grown as nervous and living as if it had, as Dante said of his own work, paled his cheek. The Society he belonged to published a little magazine, and he had asked the readers to decide whether they preferred his prose or his verse, and it was because they so willed it that he wrote the little transcendental verses afterwards published in _Homeward Songs by the Way_.

Life was not expensive in that house, where, I think, no meat was eaten; I know that out of the sixty or seventy pounds a year which he earned as accountant in a Dublin shop, he saved a considerable portion for his private charity; and it was, I think, his benevolence that gave him his lucidity of speech, and, perhaps, of writing. If he convinced himself that any particular activity was desirable in the public interest or in that of his friends, he had at once the ardour that came to another from personal ambition. He was always surrounded with a little group of infirm or unlucky persons, whom he explained to themselves and to others, turning cat to griffin, goose to swan. In later years he was to accept the position of organizer of a co-operative banking system, before he had even read a book upon economics or finance, and within a few months to give evidence before a Royal Commission upon the system, as an acknowledged expert, though he had brought to it nothing but his impassioned versatility.

At the time I write of him, he was the religious teacher, and that alone--his painting, his poetry, and his conversation all subservient to that one end. Men watched him with awe or with bewilderment; it was known that he saw visions continually, perhaps more continually than any modern man since Swedenborg; and when he painted and drew in pastel what he had seen, some accepted the record without hesitation, others, like myself, noticing the academic Graeco-Roman forms, and remembering his early admiration for the works of Gustave Moreau, divined a subjective element, but no one doubted his word. One might not think him a good observer, but no one could doubt that he reported with the most scrupulous care what he believed himself to have seen; nor did he lack occasional objective corroboration. Walking with some man in his park--his demesne, as we say in Ireland--he had seen a visionary church at a particular spot, and the man had dug and uncovered its foundations; then some woman had met him with, "Oh, Mr Russell, I am so unhappy," and he had replied, "You will be perfectly happy this evening at seven o'clock," and left her to her blushes. She had an appointment with a young man for seven o'clock. I had heard of this a day or so after the event, and I asked him about it, and was told it had suddenly come into his head to use those words; but why he did not know. He and I often quarrelled, because I wanted him to examine and question his visions, and write them out as they occurred; and still more because I thought symbolic what he thought real like the men and women that had passed him on the road. Were they so much a part of his sub-conscious life that they would have vanished had he submitted them to question; were they like those voices that only speak, those strange sights that only show themselves for an instant, when the attention has been withdrawn; that phantasmagoria of which I had learnt something in London: and had his verse and his painting a like origin? And was that why the same hand that painted a certain dreamy, lovely sandy shore, now in the Dublin Municipal Gallery, could with great rapidity fill many canvases with poetical commonplace; and why, after writing _Homeward Songs by the Way_, where all is skilful and much exquisite, he would never again write a perfect book? Was it precisely because in Swedenborg alone the conscious and the sub-conscious became one, as in that marriage of the angels, which he has described as a contact of the whole being, that Coleridge thought Swedenborg both man and woman?

Russell's influence, which was already great, had more to support it than his versatility, or the mystery that surrounded him, for his sense of justice, and the daring that came from his own confidence in it, had made him the general counsellor. He would give endless time to a case of conscience, and no situation was too difficult for his clarity; and certainly some of the situations were difficult. I remember his being summoned to decide between two ladies who had quarrelled about a vacillating admirer, and called each other, to each other's faces, the worst names in our somewhat anaemic modern vocabulary; and I have heard of his success on an occasion when I think no other but Dostoievsky's idiot could have avoided offence. The Society was very young, and, as its members faced the world's moral complexities as though they were the first that ever faced them, they drew up very vigorous rules. One rule was that if any member saw a fault growing upon any other member, it was his duty to point it out to that member. A certain young man become convinced that a certain young woman had fallen in love with him; and, as an unwritten rule pronounced love and the spiritual life incompatible, that was a heavy fault. As the young man felt the delicacy of the situation, he asked for Russell's help, and side by side they braved the offender, who, I was told, received their admonishment with surprised humility, and promised amendment. His voice would often become high, and lose its self-possession during intimate conversation, and I especially could put him in a rage; but the moment the audience became too large for intimacy, or some exciting event had given formality to speech, he would be at the same moment impassioned and impersonal. He had, and has, the capacity, beyond that of any man I have known, to put with entire justice not only the thoughts, but the emotions, of the most opposite parties and personalities, as it were dissolving some public or private uproar into drama by Corneille or by Racine; and men who have hated each other must sometimes have been reconciled, because each heard his enemy's argument put into better words than he himself had found for his own; and this gift was in later years to give him political influence, and win him respect from Irish Nationalist and Unionist alike. It was, perhaps, because of it, joined to a too literal acceptance of those noble images of moral tradition which are so like late Graeco-Roman statues, that he had seen all human life as a mythological system, where, though all cats are griffins, the more dangerous griffins are only found among politicians he has not spoken to, or among authors he has but glanced at; while those men and women who bring him their confessions and listen to his advice, carry but the snowiest of swan's plumage. Nor has it failed to make him, as I think, a bad literary critic; demanding plays and poems where the characters must attain a stature of seven feet, and resenting as something perverse and morbid all abatement from that measure. I sometimes wonder what he would have been had he not met in early life the poetry of Emerson and Walt Whitman, writers who have begun to seem superficial precisely because they lack the Vision of evil; and those translations of the Upanishads, which it is so much harder to study by the sinking flame of Indian tradition than by the serviceable lamp of Emerson and Walt Whitman.

We are never satisfied with the maturity of those whom we have admired in boyhood; and, because we have seen their whole circle--even the most successful life is but a segment--we remain to the end their harshest critics. One old schoolfellow of mine will never believe that I have fulfilled the promise of some rough unscannable verses that I wrote before I was eighteen. Does any imaginative man find in maturity the admiration that his first half-articulate years aroused in some little circle; and is not the first success the greatest? Certainly, I demanded of Russell some impossible things, and if I had any influence upon him--and I have little doubt that I had, for we were very intimate--it may not have been a good influence for I thought there could be no aim for poet or artist except expression of a "Unity of Being" like that of a "perfectly proportioned human body"--though I would not at the time have used that phrase. I remember that I was ironic and indignant when he left the Art Schools because his "will was weak, and must grow weaker if he followed any emotional pursuit;" as, later, when he let the readers of a magazine decide between his prose and his verse. I now know that there are men who cannot possess "Unity of Being," who must not seek it or express it--and who, so far from seeking an anti-self, a Mask that delineates a being in all things the opposite to their natural state, can but seek the suppression of the anti-self, till the natural state alone remains. These are those who must seek no image of desire, but await that which lies beyond their mind, unities not of the mind, but unities of nature, unities of God: the man of science, the moralist, the humanitarian, the politician, St. Simon Stylites upon his pillar, St. Antony in his cavern; all whose pre-occupation is to know themselves for fragments, and at last for nothing; to hollow their hearts out till they are void and without form, to summon a creator by revealing chaos, to become the lamp for another's wick and oil; and indeed it may be that it has been for their guidance in a very special sense that the "perfectly proportioned human body" suffered crucifixion. For them Mask and Image are of necessity morbid, turning their eyes upon themselves, as though they were of those who can be law unto themselves, of whom Chapman has written, "Neither is it lawful that they should stoop to any other law," whereas they are indeed of those who can but ask, "Have I behaved as well as So-and-so?" "Am I a good man according to the commandments?" or, "Do I realise my own nothingness before God?" "Have my experiments and observations excluded the personal factor with sufficient rigour?" Such men do not assume wisdom or beauty as Shelley did, when he masked himself as Ahasuerus, or as Prince Athanais, nor do they pursue an Image through a world that had else seemed an uninhabitable wilderness till, amid the privations of that pursuit, the Image is no more named Pandemos, but Urania; for such men must cast all Masks away and fly the Image, till that Image, transfigured because of their cruelties of self-abasement, becomes itself some Image or epitome of the whole natural or supernatural world, and itself pursues. The wholeness of the supernatural world can only express itself in personal form, because it has no epitome but man, nor can _The Hound of Heaven_ fling itself into any but an empty heart. We may know the fugitives from others poets because, like George Herbert, like Francis Thompson, like George Russell, their imaginations grow more vivid in the expression of something which they have not themselves created, some historical religion or cause. But if the fugitive should live, as I think Russell does at times, as it is natural for a Morris or a Henley or a Shelley to live, hunters and pursuers all, his art surrenders itself to moral or poetical commonplace, to a repetition of thoughts and images that have no relation to experience.

I think that Russell would not have disappointed even my hopes had he, instead of meeting as an impressionable youth with our modern subjective romanticism, met with some form of traditional belief, which condemned all that romanticism admires and praises, indeed, all images of desire; for such condemnation would have turned his intellect towards the images of his vision. It might, doubtless, have embittered his life, for his strong intellect would have been driven out into the impersonal deeps where the man shudders; but it would have kept him a religious teacher, and set him, it may be, among the greatest of that species; politics, for a vision-seeking man, can be but half achievement, a choice of an almost easy kind of skill instead of that kind which is, of all those not impossible, the most difficult. Is it not certain that the Creator yawns in earthquake and thunder and other popular displays, but toils in rounding the delicate spiral of a shell?

XV

I heard the other day of a Dublin man recognizing in London an elderly man who had lived in that house in Ely Place in his youth, and of that elderly man, at the sudden memory, bursting into tears. Though I have no such poignant memories, for I was never of it, never anything but a dissatisfied critic, yet certain vivid moments come back to me as I write.

...Russell has just come in from a long walk on the Two Rock mountain, very full of his conversation with an old religious beggar, who kept repeating, "God possesses the heavens, but He covets the earth--He covets the earth."

* * * * *

I get in talk with a young man who has taken the orthodox side in some debate. He is a stranger, but explains that he has inherited magical art from his father, and asks me to his rooms to see it in operation. He and a friend of his kill a black cock, and burn herbs in a big bowl, but nothing happens except that the friend repeats again and again, "Oh, my God," and when I ask him why he has said that, does not know that he has spoken; and I feel that there is something very evil in the room.

* * * * *

We are sitting round the fire one night, and a member, a woman, tells a dream that she has just had. She dreamed that she saw monks digging in a garden. They dug down till they found a coffin, and when they took off the lid she saw that in the coffin lay a beautiful young man in a dress of gold brocade. The young man railed against the glory of the world, and when he had finished, the monks closed the coffin reverently, and buried it once more. They smoothed the ground, and then went on with their gardening.

* * * * *

I have a young man with me, an official of the National Literary Society, and I leave him in the reading-room with Russell, while I go upstairs to see the young Scotchman. I return after some minutes to find that the young man has become a Theosophist, but a month later, after an interview with a friar, to whom he gives an incredible account of his new beliefs, he goes to Mass again.