[Amongst the papers of the well-known physician, Dr. Robert Matheson, of Ashley Street, Piccadilly, who died suddenly, of apoplectic seizure, at the beginning of 1892, a leaf of manuscript paper was found, covered with pencil jottings. These notes were in Latin, much abbreviated, and had evidently been made in great haste. The MS. was only deciphered with difficulty, and some words have up to the present time evaded all the efforts of the expert employed. The date, "XXV Jul. 1888," is written on the right-hand corner of the MS. The following is a translation of Dr. Matheson's manuscript.]
"Whether science would benefit by these brief notes if they could be published, I do not know, but rather doubt. But certainly I shall never take the responsibility of publishing or divulging one word of what is here written, not only on account of my oath given freely to those two persons who were present, but also because the details are too abominable. It is probably that, upon mature consideration, and after weighting the good and evil, I shall one day destroy this paper, or at least leave it under seal to my friend D., trusting in his discretion, to use it or to burn it, as he may think fit.
"As was befitting, I did all that my knowledge suggested to make sure that I was suffering under no delusion. At first astounded, I could hardly think, but in a minute's time I was sure that my pulse was steady and regular, and that I was in my real and true senses. I then fixed my eyes quietly on what was before me.
"Though horror and revolting nausea rose up within me, and an odour of corruption choked my breath, I remained firm. I was then privileged or accursed, I dare not say which, to see that which was on the bed, lying there black like ink, transformed before my eyes. The skin, and the flesh, and the muscles, and the bones, and the firm structure of the human body that I had thought to be unchangeable, and permanent as adamant, began to melt and dissolve.
"I know that the body may be separated into its elements by external agencies, but I should have refused to believe what I saw. For here there was some internal force, of which I knew nothing, that caused dissolution and change.
"Here too was all the work by which man had been made repeated before my eyes. I saw the form waver from sex to sex, dividing itself from itself, and then again reunited. Then I saw the body descend to the beasts whence it ascended, and that which was on the heights go down to the depths, even to the abyss of all being. The principle of life, which makes organism, always remained, while the outward form changed.
"The light within the room had turned to blackness, not the darkness of night, in which objects are seen dimly, for I could see clearly and without difficulty. But it was the negation of light; objects were presented to my eyes, if I may say so, without any medium, in such a manner that if there had been a prism in the room I should have seen no colours represented in it.
"I watched, and at last I saw nothing but a substance as jelly. Then the ladder was ascended again...[here the MS. is illegible]...for one instance I saw a Form, shaped in dimness before me, which I will not further describe. But the symbol of this form may be seen in ancient sculptures, and in paintings which survived beneath the lava, too foul to be spoken of... as a horrible and unspeakable shape, neither man nor beast, was changed into human form, there came finally death.
"I who saw all this, not without great horror and loathing of soul, here write my name, declaring all that I have set on this paper to be true.
"ROBERT MATHESON, Med. Dr."
* * *
...Such, Raymond, is the story of what I know and what I have seen. The burden of it was too heavy for me to bear alone, and yet I could tell it to none but you. Villiers, who was with me at the last, knows nothing of that awful secret of the wood, of how what we both saw die, lay upon the smooth, sweet turf amidst the summer flowers, half in sun and half in shadow, and holding the girl Rachel's hand, called and summoned those companions, and shaped in solid form, upon the earth we tread upon, the horror which we can but hint at, which we can only name under a figure. I would not tell Villiers of this, nor of that resemblance, which struck me as with a blow upon my heart, when I saw the portrait, which filled the cup of terror at the end. What this can mean I dare not guess. I know that what I saw perish was not Mary, and yet in the last agony Mary's eyes looked into mine. Whether there can be any one who can show the last link in this chain of awful mystery, I do not know, but if there be any one who can do this, you, Raymond, are the man. And if you know the secret, it rests with you to tell it or not, as you please.
I am writing this letter to you immediately on my getting back to town. I have been in the country for the last few days; perhaps you may be able to guess in which part. While the horror and wonder of London was at its height--for "Mrs. Beaumont," as I have told you, was well known in society--I wrote to my friend Dr. Phillips, giving some brief outline, or rather hint, of what happened, and asking him to tell me the name of the village where the events he had related to me occurred. He gave me the name, as he said with the less hesitation, because Rachel's father and mother were dead, and the rest of the family had gone to a relative in the State of Washington six months before. The parents, he said, had undoubtedly died of grief and horror caused by the terrible death of their daughter, and by what had gone before that death. On the evening of the day which I received Phillips' letter I was at Caermaen, and standing beneath the mouldering Roman walls, white with the winters of seventeen hundred years, I looked over the meadow where once had stood the older temple of the "God of the Deeps," and saw a house gleaming in the sunlight. It was the house where Helen had lived. I stayed at Caermaen for several days. The people of the place, I found, knew little and had guessed less. Those whom I spoke to on the matter seemed surprised that an antiquarian (as I professed myself to be) should trouble about a village tragedy, of which they gave a very commonplace version, and, as you may imagine, I told nothing of what I knew. Most of my time was spent in the great wood that rises just above the village and climbs the hillside, and goes down to the river in the valley; such another long lovely valley, Raymond, as that on which we looked one summer night, walking to and fro before your house. For many an hour I strayed through the maze of the forest, turning now to right and now to left, pacing slowly down long alleys of undergrowth, shadowy and chill, even under the midday sun, and halting beneath great oaks; lying on the short turf of a clearing where the faint sweet scent of wild roses came to me on the wind and mixed with the heavy perfume of the elder, whose mingled odour is like the odour of the room of the dead, a vapour of incense and corruption. I stood at the edges of the wood, gazing at all the pomp and procession of the foxgloves towering amidst the bracken and shining red in the broad sunshine, and beyond them into deep thickets of close undergrowth where springs boil up from the rock and nourish the water-weeds, dank and evil. But in all my wanderings I avoided one part of the wood; it was not till yesterday that I climbed to the summit of the hill, and stood upon the ancient Roman road that threads the highest ridge of the wood. Here they had walked, Helen and Rachel, along this quiet causeway, upon the pavement of green turf, shut in on either side by high banks of red earth, and tall hedges of shining beech, and here I followed in their steps, looking out, now and again, through partings in the boughs, and seeing on one side the sweep of the wood stretching far to right and left, and sinking into the broad level, and beyond, the yellow sea, and the land over the sea. On the other side was the valley and the river and hill following hill as wave on wave, and wood and meadow, and cornfield, and white houses gleaming, and a great wall of mountain, and far blue peaks in the north. And so at least I came to the place. The track went up a gentle slope, and widened out into an open space with a wall of thick undergrowth around it, and then, narrowing again, passed on into the distance and the faint blue mist of summer heat. And into this pleasant summer glade Rachel passed a girl, and left it, who shall say what? I did not stay long there.
In a small town near Caermaen there is a museum, containing for the most part Roman remains which have been found in the neighbourho
od at various times. On the day after my arrival in Caermaen I walked over to the town in question, and took the opportunity of inspecting the museum. After I had seen most of the sculptured stones, the coffins, rings, coins, and fragments of tessellated pavement which the place contains, I was shown a small square pillar of white stone, which had been recently discovered in the wood of which I have been speaking, and, as I found on inquiry, in that open space where the Roman road broadens out. On one side of the pillar was an inscription, of which I took a note. Some of the letters have been defaced, but I do not think there can be any doubt as to those which I supply. The inscription is as follows:
DEVOMNODENTI FLAVIVSSENILISPOSSVIT PROPTERNVPTIAS QUASVIDITSVBVMRA
"To the great god Nodens (the god of the Great Deep or Abyss) Flavius Senilis has erected this pillar on account of the marriage which he saw beneath the shade."
The custodian of the museum informed me that local antiquaries were much puzzled, not by the inscription, or by any difficulty in translating it, but as to the circumstance or rite to which allusion is made.
* * *
...And now, my dear Clarke, as to what you tell me about Helen Vaughan, whom you say you saw die under circumstances of the utmost and almost incredible horror. I was interested in your account, but a good deal, nay all, of what you told me I knew already. I can understand the strange likeness you remarked in both the portrait and in the actual face; you have seen Helen's mother. You remember that still summer night so many years ago, when I talked to you of the world beyond the shadows, and of the god Pan. You remember Mary. She was the mother of Helen Vaughan, who was born nine months after that night.
Mary never recovered her reason. She lay, as you saw her, all the while upon her bed, and a few days after the child was born she died. I fancy that just at the last she knew me; I was standing by the bed, and the old look came into her eyes for a second, and then she shuddered and groaned and died. It was an ill work I did that night when you were present; I broke open the door of the house of life, without knowing or caring what might pass forth or enter in. I recollect your telling me at the time, sharply enough, and rightly too, in one sense, that I had ruined the reason of a human being by a foolish experiment, based on an absurd theory. You did well to blame me, but my theory was not all absurdity. What I said Mary would see she saw, but I forgot that no human eyes can look on such a sight with impunity. And I forgot, as I have just said, that when the house of life is thus thrown open, there may enter in that for which we have no name, and human flesh may become the veil of a horror one dare not express. I played with energies which I did not understand, you have seen the ending of it. Helen Vaughan did well to bind the cord about her neck and die, though the death was horrible. The blackened face, the hideous form upon the bed, changing and melting before your eyes from woman to man, from man to beast, and from beast to worse than beast, all the strange horror that you witness, surprises me but little. What you say the doctor whom you sent for saw and shuddered at I noticed long ago; I knew what I had done the moment the child was born, and when it was scarcely five years old I surprised it, not once or twice but several times with a playmate, you may guess of what kind. It was for me a constant, an incarnate horror, and after a few years I felt I could bear it no more, and I sent Helen Vaughan away. You know now what frightened the boy in the wood. The rest of the strange story, and all else that you tell me, as discovered by your friend, I have contrived to learn from time to time, almost to the last chapter. And now Helen is with her companions...
* * *
THE WHITE PEOPLE
PROLOGUE
'Sorcery and sanctity,' said Ambrose, 'these are the only realities. Each is an ecstasy, a withdrawal from the common life.'
Cotgrave listened, interested. He had been brought by a friend to this mouldering house in a northern suburb, through an old garden to the room where Ambrose the recluse dozed and dreamed over his books.
'Yes,' he went on, 'magic is justified of her children. There are many, I think, who eat dry crusts and drink water, with a joy infinitely sharper than anything within the experience of the "practical" epicure.'
'You are speaking of the saints?'
'Yes, and of the sinners, too. I think you are falling into the very general error of confining the spiritual world to the supremely good; but the supremely wicked, necessarily, have their portion in it. The merely carnal, sensual man can no more be a great sinner than he can be a great saint. Most of us are just indifferent, mixed-up creatures; we muddle through the world without realizing the meaning and the inner sense of things, and, consequently, our wickedness and our goodness are alike second-rate, unimportant.'
'And you think the great sinner, then, will be an ascetic, as well as the great saint?'
'Great people of all kinds forsake the imperfect copies and go to the perfect originals. I have no doubt but that many of the very highest among the saints have never done a "good action" (using the words in their ordinary sense). And, on the other hand, there have been those who have sounded the very depths of sin, who all their lives have never done an "ill deed."'
He went out of the room for a moment, and Cotgrave, in high delight, turned to his friend and thanked him for the introduction.
'He's grand,' he said. 'I never saw that kind of lunatic before.'
Ambrose returned with more whisky and helped the two men in a liberal manner. He abused the teetotal sect with ferocity, as he handed the seltzer, and pouring out a glass of water for himself, was about to resume his monologue, when Cotgrave broke in--
'I can't stand it, you know,' he said, 'your paradoxes are too monstrous. A man may be a great sinner and yet never do anything sinful! Come!'
'You're quite wrong,' said Ambrose. 'I never make paradoxes; I wish I could. I merely said that a man may have an exquisite taste in Romanee Conti, and yet never have even smelt four ale. That's all, and it's more like a truism than a paradox, isn't it? Your surprise at my remark is due to the fact that you haven't realized what sin is. Oh, yes, there is a sort of connexion between Sin with the capital letter, and actions which are commonly called sinful: with murder, theft, adultery, and so forth. Much the same connexion that there is between the A, B, C and fine literature. But I believe that the misconception--it is all but universal--arises in great measure from our looking at the matter through social spectacles. We think that a man who does evil to _us_ and to his neighbours must be very evil. So he is, from a social standpoint; but can't you realize that Evil in its essence is a lonely thing, a passion of the solitary, individual soul? Really, the average murderer, _qua_ murderer, is not by any means a sinner in the true sense of the word. He is simply a wild beast that we have to get rid of to save our own necks from his knife. I should class him rather with tigers than with sinners.'
'It seems a little strange.'
'I think not. The murderer murders not from positive qualities, but from negative ones; he lacks something which non-murderers possess. Evil, of course, is wholly positive--only it is on the wrong side. You may believe me that sin in its proper sense is very rare; it is probable that there have been far fewer sinners than saints. Yes, your standpoint is all very well for practical, social purposes; we are naturally inclined to think that a person who is very disagreeable to us must be a very great sinner! It is very disagreeable to have one's pocket picked, and we pronounce the thief to be a very great sinner. In truth, he is merely an undeveloped man. He cannot be a saint, of course; but he may be, and often is, an infinitely better creature than thousands who have never broken a single commandment. He is a great nuisance to _us_, I admit, and we very properly lock him up if we catch him; but between his troublesome and unsocial action and evil--Oh, the connexion is of the weakest.'
It was getting very late. The man who had brought Cotgrave had probably heard all this before, since he assisted with a bland and judicious smile, but Cotgrave began to think that his 'lunatic' was turning into a sage.
'Do you know,' he said, 'y
ou interest me immensely? You think, then, that we do not understand the real nature of evil?'
'No, I don't think we do. We over-estimate it and we under-estimate it. 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 mass, 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.'
Tales of Horror Page 13
