We take the very numerous infractions of our social "bye-laws"--the very necessary and very proper regulations which keep the human company together--and we get frightened at the prevalence of "sin" and "evil."

But this is really nonsense. Take theft, for example. Have you any _horror_ at the thought of Robin Hood, of the Highland caterans of the seventeenth century, of the moss-troopers, of the company promoters of our day?

'Then, on the other hand, we underrate evil. We attach such an enormous importance to the "sin" of meddling with our pockets (and our wives) that we have quite forgotten the awfulness of real sin.'

'And what is sin?' said Cotgrave.

'I think I must reply to your question by another. What would your feelings be, seriously, if your cat or your dog began to talk to you, and to dispute with you in human accents? You would be overwhelmed with horror. I am sure of it. And if the roses in your garden sang a weird song, you would go mad. And suppose the stones in the road began to swell and grow before your eyes, and if the pebble that you noticed at night had shot out stony blossoms in the morning?

'Well, these examples may give you some notion of what sin really is.'

'Look here,' said the third man, hitherto placid, 'you two seem pretty well wound up. But I'm going home. I've missed my tram, and I shall have to walk.'

Ambrose and Cotgrave seemed to settle down more profoundly when the other had gone out into the early misty morning and the pale light of the lamps.

'You astonish me,' said Cotgrave. 'I had never thought of that. If that is really so, one must turn everything upside down. Then the essence of sin really is----'

'In the taking of heaven by storm, it seems to me,' said Ambrose. 'It appears to me that it is simply an attempt to penetrate into another and higher sphere in a forbidden manner. You can understand why it is so rare. There are few, indeed, who wish to penetrate into other spheres, higher or lower, in ways allowed or forbidden. Men, in the ma.s.s, are amply content with life as they find it. Therefore there are few saints, and sinners (in the proper sense) are fewer still, and men of genius, who partake sometimes of each character, are rare also. Yes; on the whole, it is, perhaps, harder to be a great sinner than a great saint.'

'There is something profoundly unnatural about sin? Is that what you mean?'

'Exactly. Holiness requires as great, or almost as great, an effort; but holiness works on lines that _were_ natural once; it is an effort to recover the ecstasy that was before the Fall. But sin is an effort to gain the ecstasy and the knowledge that pertain alone to angels, and in making this effort man becomes a demon. I told you that the mere murderer is not _therefore_ a sinner; that is true, but the sinner is sometimes a murderer. Gilles de Raiz is an instance. So you see that while the good and the evil are unnatural to man as he now is--to man the social, civilized being--evil is unnatural in a much deeper sense than good. The saint endeavours to recover a gift which he has lost; the sinner tries to obtain something which was never his. In brief, he repeats the Fall.'

'But are you a Catholic?' said Cotgrave.

'Yes; I am a member of the persecuted Anglican Church.'

'Then, how about those texts which seem to reckon as sin that which you would set down as a mere trivial dereliction?'

'Yes; but in one place the word "sorcerers" comes in the same sentence, doesn't it? That seems to me to give the key-note. Consider: can you imagine for a moment that a false statement which saves an innocent man's life is a sin? No; very good, then, it is not the mere liar who is excluded by those words; it is, above all, the "sorcerers" who use the material life, who use the failings incidental to material life as instruments to obtain their infinitely wicked ends. And let me tell you this: our higher senses are so blunted, we are so drenched with materialism, that we should probably fail to recognize real wickedness if we encountered it.'

'But shouldn't we experience a certain horror--a terror such as you hinted we would experience if a rose tree sang--in the mere presence of an evil man?'

'We should if we were natural: children and women feel this horror you speak of, even animals experience it. But with most of us convention and civilization and education have blinded and deafened and obscured the natural reason. No, sometimes we may recognize evil by its hatred of the good--one doesn't need much penetration to guess at the influence which dictated, quite unconsciously, the "Blackwood" review of Keats--but this is purely incidental; and, as a rule, I suspect that the Hierarchs of Tophet pa.s.s quite unnoticed, or, perhaps, in certain cases, as good but mistaken men.'

'But you used the word "unconscious" just now, of Keats' reviewers. Is wickedness ever unconscious?'

'Always. It must be so. It is like holiness and genius in this as in other points; it is a certain rapture or ecstasy of the soul; a transcendent effort to surpa.s.s the ordinary bounds. So, surpa.s.sing these, it surpa.s.ses also the understanding, the faculty that takes note of that which comes before it. No, a man may be infinitely and horribly wicked and never suspect it. But I tell you, evil in this, its certain and true sense, is rare, and I think it is growing rarer.'

'I am trying to get hold of it all,' said Cotgrave. 'From what you say, I gather that the true evil differs generically from that which we call evil?'

'Quite so. There is, no doubt, an a.n.a.logy between the two; a resemblance such as enables us to use, quite legitimately, such terms as the "foot of the mountain" and the "leg of the table." And, sometimes, of course, the two speak, as it were, in the same language. The rough miner, or "puddler," the untrained, undeveloped "tiger-man," heated by a quart or two above his usual measure, comes home and kicks his irritating and injudicious wife to death. He is a murderer. And Gilles de Raiz was a murderer. But you see the gulf that separates the two? The "word," if I may so speak, is accidentally the same in each case, but the "meaning"

is utterly different. It is flagrant "Hobson Jobson" to confuse the two, or rather, it is as if one supposed that Juggernaut and the Argonauts had something to do etymologically with one another. And no doubt the same weak likeness, or a.n.a.logy, runs between all the "social" sins and the real spiritual sins, and in some cases, perhaps, the lesser may be "schoolmasters" to lead one on to the greater--from the shadow to the reality. If you are anything of a Theologian, you will see the importance of all this.'

'I am sorry to say,' remarked Cotgrave, 'that I have devoted very little of my time to theology. Indeed, I have often wondered on what grounds theologians have claimed the t.i.tle of Science of Sciences for their favourite study; since the "theological" books I have looked into have always seemed to me to be concerned with feeble and obvious pieties, or with the kings of Israel and Judah. I do not care to hear about those kings.'

Ambrose grinned.

'We must try to avoid theological discussion,' he said. 'I perceive that you would be a bitter disputant. But perhaps the "dates of the kings"

have as much to do with theology as the hobnails of the murderous puddler with evil.'

'Then, to return to our main subject, you think that sin is an esoteric, occult thing?'

'Yes. It is the infernal miracle as holiness is the supernal. Now and then it is raised to such a pitch that we entirely fail to suspect its existence; it is like the note of the great pedal pipes of the organ, which is so deep that we cannot hear it. In other cases it may lead to the lunatic asylum, or to still stranger issues. But you must never confuse it with mere social misdoing. Remember how the Apostle, speaking of the "other side," distinguishes between "charitable" actions and charity. And as one may give all one's goods to the poor, and yet lack charity; so, remember, one may avoid every crime and yet be a sinner.'

'Your psychology is very strange to me,' said Cotgrave, 'but I confess I like it, and I suppose that one might fairly deduce from your premisses the conclusion that the real sinner might very possibly strike the observer as a harmless personage enough?'

'Certainly; because the true evil has nothing to do with social life or social laws, or if it has, only incidentally and accidentally. It is a lonely pa.s.sion of the soul--or a pa.s.sion of the lonely soul--whichever you like. If, by chance, we understand it, and grasp its full significance, then, indeed, it will fill us with horror and with awe.

But this emotion is widely distinguished from the fear and the disgust with which we regard the ordinary criminal, since this latter is largely or entirely founded on the regard which we have for our own skins or purses. We hate a murderer, because we know that we should hate to be murdered, or to have any one that we like murdered. So, on the "other side," we venerate the saints, but we don't "like" them as we like our friends. Can you persuade yourself that you would have "enjoyed" St.

Paul's company? Do you think that you and I would have "got on" with Sir Galahad?

'So with the sinners, as with the saints. If you met a very evil man, and recognized his evil; he would, no doubt, fill you with horror and awe; but there is no reason why you should "dislike" him. On the contrary, it is quite possible that if you could succeed in putting the sin out of your mind you might find the sinner capital company, and in a little while you might have to reason yourself back into horror. Still, how awful it is. If the roses and the lilies suddenly sang on this coming morning; if the furniture began to move in procession, as in De Maupa.s.sant's tale!'

'I am glad you have come back to that comparison,' said Cotgrave, 'because I wanted to ask you what it is that corresponds in humanity to these imaginary feats of inanimate things. In a word--what is sin? You have given me, I know, an abstract definition, but I should like a concrete example.'

'I told you it was very rare,' said Ambrose, who appeared willing to avoid the giving of a direct answer. 'The materialism of the age, which has done a good deal to suppress sanct.i.ty, has done perhaps more to suppress evil. We find the earth so very comfortable that we have no inclination either for ascents or descents. It would seem as if the scholar who decided to "specialize" in Tophet, would be reduced to purely antiquarian researches. No palaeontologist could show you a _live_ pterodactyl.'

'And yet you, I think, have "specialized," and I believe that your researches have descended to our modern times.'

'You are really interested, I see. Well, I confess, that I have dabbled a little, and if you like I can show you something that bears on the very curious subject we have been discussing.'

Ambrose took a candle and went away to a far, dim corner of the room.

Cotgrave saw him open a venerable bureau that stood there, and from some secret recess he drew out a parcel, and came back to the window where they had been sitting.

Ambrose undid a wrapping of paper, and produced a green pocket-book.

'You will take care of it?' he said. 'Don't leave it lying about. It is one of the choicer pieces in my collection, and I should be very sorry if it were lost.'

He fondled the faded binding.

'I knew the girl who wrote this,' he said. 'When you read it, you will see how it ill.u.s.trates the talk we have had to-night. There is a sequel, too, but I won't talk of that.'

'There was an odd article in one of the reviews some months ago,' he began again, with the air of a man who changes the subject. 'It was written by a doctor--Dr. Coryn, I think, was the name. He says that a lady, watching her little girl playing at the drawing-room window, suddenly saw the heavy sash give way and fall on the child's fingers.

The lady fainted, I think, but at any rate the doctor was summoned, and when he had dressed the child's wounded and maimed fingers he was summoned to the mother. She was groaning with pain, and it was found that three fingers of her hand, corresponding with those that had been injured on the child's hand, were swollen and inflamed, and later, in the doctor's language, purulent sloughing set in.'

Ambrose still handled delicately the green volume.

'Well, here it is,' he said at last, parting with difficulty, it seemed, from his treasure.

'You will bring it back as soon as you have read it,' he said, as they went out into the hall, into the old garden, faint with the odour of white lilies.

There was a broad red band in the east as Cotgrave turned to go, and from the high ground where he stood he saw that awful spectacle of London in a dream.

THE GREEN BOOK

The morocco binding of the book was faded, and the colour had grown faint, but there were no stains nor bruises nor marks of usage. The book looked as if it had been bought 'on a visit to London' some seventy or eighty years ago, and had somehow been forgotten and suffered to lie away out of sight. There was an old, delicate, lingering odour about it, such an odour as sometimes haunts an ancient piece of furniture for a century or more. The end-papers, inside the binding, were oddly decorated with coloured patterns and faded gold. It looked small, but the paper was fine, and there were many leaves, closely covered with minute, painfully formed characters.

I found this book (the ma.n.u.script began) in a drawer in the old bureau that stands on the landing. It was a very rainy day and I could not go out, so in the afternoon I got a candle and rummaged in the bureau.

Nearly all the drawers were full of old dresses, but one of the small ones looked empty, and I found this book hidden right at the back. I wanted a book like this, so I took it to write in. It is full of secrets. I have a great many other books of secrets I have written, hidden in a safe place, and I am going to write here many of the old secrets and some new ones; but there are some I shall not put down at all. I must not write down the real names of the days and months which I found out a year ago, nor the way to make the Aklo letters, or the Chian language, or the great beautiful Circles, nor the Mao Games, nor the chief songs. I may write something about all these things but not the way to do them, for peculiar reasons. And I must not say who the Nymphs are, or the Dols, or Jeelo, or what voolas mean. All these are most secret secrets, and I am glad when I remember what they are, and how many wonderful languages I know, but there are some things that I call the secrets of the secrets of the secrets that I dare not think of unless I am quite alone, and then I shut my eyes, and put my hands over them and whisper the word, and the Alala comes. I only do this at night in my room or in certain woods that I know, but I must not describe them, as they are secret woods. Then there are the Ceremonies, which are all of them important, but some are more delightful than others--there are the White Ceremonies, and the Green Ceremonies, and the Scarlet Ceremonies. The Scarlet Ceremonies are the best, but there is only one place where they can be performed properly, though there is a very nice imitation which I have done in other places. Besides these, I have the dances, and the Comedy, and I have done the Comedy sometimes when the others were looking, and they didn't understand anything about it. I was very little when I first knew about these things.