Instigations Part 37

The princes were puzzled. "Concessions by the five senses to an all-inscribing affective insanity; lat.i.tudes, alt.i.tudes, nebulae, Medusae of gentle water, affinities of the ineradicable, pa.s.sages over earth so eminently identical with incalculably numerous duplicates, alone in indefinite infinite. Do you take me? I mean that the pragmatic essence attracted self-ward dynamically but more or less in its own volition, whistling in the bag-pipes of the soul without termination.--But to be natural pa.s.sives, to enter into the cosmos of harmonics.--Hydrocephalic theosophies, act it, aromas of populace, phenomena without stable order, contaminated with prudence.--Fatal Jordans, abysmal Ganges--to an end with 'em--insubmersible sidereal currents--nurse-maid cosmogonies."

She pushed back her hair dusty with pollens, the soft handclapping began; her eyelids drooped slightly, her faintly-suggested b.r.e.a.s.t.s lifted slightly, showed more rosy through the almond-shaped eyelets of her corsage. She was still fingering the ebony lyre.

"Bis, bis, brava!" cried her audience.

Still she waited.

"Go on! You shall have whatever you like. Go on, my dear," said the Tetrarch; "we are all so d.a.m.ned bored. Go on, Salome, you shall have any blamed thing you like: the Great-Seal, the priesthood of the Snow Cult, a job in the University, even to half of my oil stock. But inoculate us with ... eh ... with the gracious salve of this cosmoconception, with this parthenospotlessness."

The company in his wake exhaled an inedited boredom. They were all afraid of each other. Tiaras nodded, but no one confessed to any difficulty in following the thread of her argument. They were, racially, so very correct.

Salome wound on in summary rejection of theogonies, theodicies, comparative wisdoms of nations (short s.h.i.+ft, tone of recitative).

Nothing for nothing, perhaps one measure of nothing. She continued her mystic loquacity: "O tides, lunar oboes, avenues, lawns of twilight, winds losing caste in November, haymakings, vocations manquees, expressions of animals, chances."

Jonquil colored mousselines with black spots, eyes fermented, smiles crucified, adorable umbilici, peac.o.c.k aureoles, fallen carnations, inconsequent fugues. One felt reborn, reinitiate and rejuvenate, the soul expiring systematically in spirals across indubitable definitive showers, for the good of earth, understood everywhere, palp of Varuna, air omniversal, a.s.sured if one were but ready.

Salome continued insistently: "The pure state, I tell you, sectaries of the consciousness, why this convention of separations, individuals by mere etiquette, indivisible? Breathe upon the thistle-down of these sciences, as you call them, in the orient of my pole-star. Is it life to persist in putting oneself au courant with oneself, constantly to inspect oneself, and then query at each step: am I wrong? Species!

Categories! and kingdoms, bah!! Nothing is lost, nothing added, it is all reclaimed in advance. There is no ticket to the confessional for the heir of the prodigies. Not expedients and expiations, but vintages of the infinite, not experimental but in fatality."

The little yellow vocalist with the black funereal spots broke the lyre over her knee, and regained her dignity. The intoxicated crowd mopped their foreheads. An embara.s.sing silence. The hyperboreans looked at each other: "What time will they put her to bed?" But neither ventured articulation; they did not even inspect their watches. It couldn't have been later than six. The slender voice once more aroused them:

"And now, father, I wish you to send me the head of Jao Kanan, on any saucer you like. I am going upstairs. I expect it."

"But ... but ... my dear ... this ... this...." However--the hall was vigorously of the opinion that the Tiara should accomplish the will of Salome.

Emeraud glanced at the princes, who gave sign neither of approbation nor of disapprobation. The cage-birds again began shrieking. The matter was none of their business.

Decide!

The Tetrarch threw his seal to the Administrator of Death. The guests were already up, changing the conversation on their way to the evening tepidarium.

IV

With her elbows on the observatory railing, Salome, disliking popular fetes, listened to her familiar poluphloisbious ocean. Calm evening.

Stars out in full company, eternities of zeniths of embers. Why go into exile?

Salome, milk-sister to the Via Lactea, seldom lost herself in constellations. Thanks to photo-spectrum a.n.a.lysis the stars could be cla.s.sified as to color and magnitudes; she had commanded a set of diamonds in the proportionate sizes to adorn nocturnally her hair and her person, over mousseline of deep mourning-violet with gold dots in the surface. Stars below the sixteenth magnitude were not, were not in her world, she envisaged her twenty-four millions of subjects.

Isolated nebulous matrices, not the formed nebulae, were her pa.s.sion; she ruled out planetiform discs and sought but the unformed, perforated, tentacular. Orion's gaseous fog was the Brother Benjamin of her galaxy.

But she was no more the "little" Salome, this night brought a change of relations, exorcised from her virginity of tissue she felt peer to these matrices, fecund as they in gyratory evolutions. Yet this fatal sacrifice to the cult (still happy in getting out of so discreetly) had obliged her in order to get rid of her initiator, to undertake a step (grave perhaps), perhaps homicide;--finally to a.s.sure silence, cool water to contingent people,--elixir of an hundred nights' distillation.

It must serve.

Ah, well, such was her life. She was a specialty, a minute specialite.

There on a cus.h.i.+on among the debris of her black ebony lyre, lay Jao's head, like Orpheus' head in the old days, gleaming, encrusted with phosphorus, washed, anointed, barbered, grinning at the 24 million stars.

As soon as she had got it, Salome, inspired by the true spirit of research, had commenced the renowned experiments after decollation; of which we have heard so much. She awaited. The electric pa.s.ses of her hypnotic manual brought from it nothing but inconsequential grimaces.

She had an idea, however.

She perhaps lowered her eyes, out of respect to Orion, stiffening herself to gaze upon the nebulae of her p.u.b.erties ... for ten minutes.

What nights, what nights in the future! Who will have the last word about it? Choral societies, fire-crackers down there in the city.

Finally Salome shook herself, like a sensible person, reset, readjusted her fichu, took off the gray gold-spotted symbol-jewel of Orion, placed it between Jao's lips as an host, kissed the lips pityingly and hermetically, sealed them with corrosive wax (a very speedy procedure).

Then with a "Bah!" mutinous, disappointed, she seized the genial boko of the late Jao Kanan, in delicate feminine hands.

As she wished the head to land plumb in the sea without bounding upon the cliffs, she gave a good swing in turning. The fragment described a sufficient and phosph.o.r.escent parabola, a n.o.ble parabola. But unfortunately the little astronomer had terribly miscalculated her impetus, and tripping over the parapet with a cry finally human she hurtled from crag to crag, to fall, shattered, into the picturesque anfractuosities of the breakers, far from the noise of the national festival, lacerated and naked, her skull s.h.i.+vered, paralyzed with a vertigo, in short, gone to the bad, to suffer for nearly an hour.

She had not even the viatic.u.m of seeing the phosph.o.r.escent star, the floating head of Jao on the water. And the heights of heaven were distant.

Thus died Salome of the Isles (of the White Esoteric Isles, in especial) less from uncultured misventure than from trying to fabricate some distinction between herself and every one else; like the rest of us.

VI

GENESIS, OR, THE FIRST BOOK IN THE BIBLE[1]

("SUBJECT TO AUTHORITY")

The sacred author of this work, Genesis, complied with the ideas acceptable to his era; it was almost necessary; for without this condescension he would not have been understood. There remain for us merely a few reflections on the physics of those remote times. As for the theology of the book: we respect it, we believe it most firmly, we would not risk the faintest touch to its surface.

"In the beginning G.o.d created heaven and earth." That is the way they translate it, yet there is scarcely any one so ignorant as not to know that the original reads "the G.o.ds created heaven and earth"; which reading conforms to the Phnician idea that G.o.d employed lesser divinities to untangle chaos. The Phnicians had been long established when the Hebrews broke into some few provinces of their land. It was quite natural that these latter should have learned their language and borrowed their ideas of the cosmos.

Did the ancient Phnician philosophers in "the time of Moses" know enough to regard the earth as a point in relation to the mult.i.tude of globes which G.o.d has placed in immensity? The very ancient and false idea that heaven was made for the earth has nearly always prevailed among ignorant peoples. It is scarcely possible that such good navigators as the Phnicians should not have had a few decent astronomers, but the old prejudices were quite strong, and were gently handled by the author of Genesis, who wrote to teach us G.o.d's ways and not to instruct us in physics.

"The earth was all _tohu bohu_ and void, darkness was over the face of the deep, the spirit of G.o.d was borne on the waters."

"Tohu bohu" means precisely chaos, disorder. The earth was not yet formed as it is at present. Matter existed, the divine power had only to straighten things out. The "spirit of G.o.d" is literally the "breath" or "wind" which stirred up the waters. This idea is found in fragments of the Phnician author, Sanchoniathon. The Phnicians, like all the other peoples of antiquity, believed matter eternal. There is not one author of all those times who ever said that one could make something of nothing. Even in the Bible there is no pa.s.sage which claims that matter was made out of nothing, not but what this creation from nothing is true, but its verity was unknown to the carnal Jews.

Men have been always divided on the eternity of the world, but never on the eternity of matter.

"_Gigni de nihilo nihilum, et in nihilum nil posse reverti,"_ writes Persius, and all antiquity shared his opinion. G.o.d said, "Let there be light," and there was light, and he saw that the light was good, and he divided the light from darkness, and he called the light _day_ and the darkness _night_, and this was the evening and the morning of the first day. And G.o.d also said that the firmament, etc., the second day ... saw that it was good.

Let us begin by seeing whether the bishop of Avranches Huet, Leclerc, etc., are right, against those who claim that this is a sublime piece of eloquence.

The Jewish author lumps in the light with the other objects of creation; he uses the same turn of phrase, "saw that it was good." The sublime should lift itself above the average. Light is no better treated than anything else in this pa.s.sage. It was another respected opinion that light did not come from the sun. Men saw it spread through the air before sunrise and after sunset; they thought the sun served merely to reinforce it. The author of Genesis conforms to popular error: he has the sun and moon made four days after the light. It is unlikely that there was a morning and evening before the sun came into being, but the inspired author bows to the vague and stupid prejudice of his nation. It seems probable that G.o.d was not attempting to educate the Jews in philosophy or cosmogony. He could lift their spirits straight into truth, _but_ he _preferred_ to descend to their level. One can not repeat this answer too often.