by Anne Rice
Well, maybe the time had come for him to make himself known to Maharet, and to talk of those olden times. You’ve always known that it was I, Captain of the Queen’s soldiers, who separated you aeons ago from your sister—who put the two of you in coffins, and sent you off on rafts in different seas.
Was not the world of the Undead poised for destruction if old secrets and old horrors were not confronted and examined by those who knew the stories from the earliest nights?
In truth, Gregory was no longer the Captain of the hated “Queens Blood” who had done those things. He remembered those times, yes, but not the force of personality or attitude behind the memories, or the means by which he’d survived those endless nights of war and bloodshed. Who was Maharet? He did not really know.
When he rose in the third century of the Common Era, a new life for him had begun. Gregory was the name he’d chosen for himself in those nights, and he had been Gregory ever since, acquiring names and wealth over the millennia as he needed them, never again resorting to madness, or the earth, but slowly building a realm for himself with wealth and love. The wealth was easy to acquire, so easy in fact that he marveled at beggar mavericks like Antoine and Killer—and his beloved Davis—who tramped through eternity, and the love of other blood drinkers had been easy to acquire as well.
His Blood Wife of all these centuries was named Chrysanthe, and it was she who’d educated him in the ways of the Christian era and the waning Roman Empire when he’d brought her from the great Arab Christian city of Hira—a shining capital on the Euphrates—to Carthage in North Africa, where they’d lived for many years. There she’d taught him Greek and Latin, offering the poetry, the histories, and the philosophies of cultures unknown to him when he’d gone into the earth.
There she explained to him the marvels he’d embraced the moment he’d risen, and how the world had actually changed, changed when he had thought the world unchanging, as did all those with whom he had once shared humanity and the Blood.
He came to love Chrysanthe as he had once loved his first Blood Wife of long ago, the lost pale-eyed and yellow-haired Sevraine.
Ah, such wonders he’d discovered in those early years as the great Roman Empire came tumbling down around him—a world of metals, monuments, and art that had been inconceivable to his Egyptian mind.
And ever since the world had been changing, each new miracle and invention, each new attitude, ever more astonishing than those which had come before.
He had been on an upwards trajectory ever since those early centuries. And he held close to him the very same companions he’d acquired in those first few hundred years.
Very soon after he and Chrysanthe had taken up residence in their palace by the sea in Carthage, they’d been joined by a comely and dignified one-legged Greek named Flavius who told of being made by a powerful and wise female blood drinker named Pandora, consort of a Roman blood drinker, Marius, the keeper of the King and Queen.
Flavius had fled the household of Marius because Marius had never consented to his making, and when he’d come upon the household of Chrysanthe and Gregory in Carthage, he’d thrown himself on their mercy, and they had gladly taken him in—worthy to be Blood Kin. He’d lived in Athens as well as Antioch, in Ephesus and in Alexandria, and had visited Rome. He knew the mathematics of Euclid and the Hebrew scriptures in their Greek translation, and spoke of Socrates and Plato and the Meditations of Marcus Aurelius and the natural history of Pliny and the satire of Juvenal and Petronius, and the writings of Tertullian and Augustine of Hippo who had only lately died.
What a marvel Flavius had been.
No one in the courts of the old Queen would have dared to give the Blood to one marked with deformity. Not even to the ugly or the badly proportioned was the Blood given. Indeed every human offered to the remorseless appetite of the spirit of Amel had been a lamb without blemish and indeed with beauty and gifts of strength and talent that his maker must witness and approve.
Yet here was Flavius crippled in his mortal years but burning brightly with the Blood, a meditative and well-spoken Athenian reciting the tales of Homer by memory as he played his lute, a poet and a philosopher who’d understood law courts and judgments, and who had memorized whole histories of peoples of the Earth he’d never known or seen. Gregory had imbibed so much from Flavius, sitting at his feet by the hour, prodding him with questions, committing to memory the stories and songs that came from his lips. And how grateful had been this honorable scholar. “You have my loyalty for all time,” he’d said to Gregory and Chrysanthe, “as you have loved me for what I am.”
And to think, this gracious blood drinker knew the very location of the Mother and the Father. He had seen them in the eyes of Pandora who made him; he had lived beneath the very roof of Marius and Pandora where the Divine Pair were kept.
How amazed Gregory—Nebamun of old—had been by Flavius’s stories of King Enkil and Akasha, now mute and blind living statues who never showed the slightest sign of sentience as they sat on a throne above banks of flowers and fragrant lamps in a gilded shrine. And it was Marius, the Roman, who had stolen the unresisting King and Queen out of Egypt, from the old blood drinker priesthood that had thrived there for four thousand years. The elders of the priesthood had sought to destroy the Mother and the Father, as they had come to be called, by placing them in the killing rays of the sun. And indeed—as the King and Queen had suffered this blasphemous indignity—countless blood drinkers around the world had perished in flames. But the oldest had been doomed to continue, though their skin was darkened, even blackened, and their every breath was taken in pain. Akasha and Enkil had only been bronzed by this foolish attempt at immolation and indeed the elder himself had survived to share the torture of those he had hoped would all be burnt to death.
But priceless as this history was to Gregory—that his old sovereign endured without power—it was not the Blood history that mattered to him, but the new Roman world.
“Teach me, teach me everything,” Gregory had said over and over again to Flavius and to Chrysanthe, and wandering the busy streets of Carthage, filled now with a mélange of Romans and Greeks and Vandals, he struggled to explain to his two devoted teachers how astonishing was the wealth of this world which they took for granted, where common people had gold in their pockets, and plenty to eat on their tables, and spoke of “eternal salvation” as belonging to the most humbly born.
In his time, so very long ago, only the royal court and a handful of nobles had lived in rooms with floors. Eternity had been the property of only that same handful of persons living and breathing under the stars.
But what did it matter? He didn’t expect Chrysanthe and Flavius to understand him. He wanted to understand them. And as always he drew knowledge from his victims, feeding on their minds as surely as he fed on their blood. What a vast world the common people inhabited, and how small and arid had been that geography belonging to him so very long ago.
Less than two hundred years had passed before two more blood drinkers joined his Blood Kindred at Gregory’s invitation. Carthage was no more. He and his family lived then in the Italian city of Venice. These newcomers had also known the infamous Marius, keeper of the King and Queen, as had Flavius. Their names were Avicus and Zenobia and they came from the city of Byzantium and were glad of Gregory’s invitation to find safety and hospitality beneath his roof.
Avicus had been a blood god of Egypt same as Gregory, and indeed Avicus had been told tales of the great Nebamun and how he’d led the Queens Blood to drive the First Brood from Egypt, and they had much to talk about of those dark and dreary times and the torture of being blood gods encased within stone shrines, forced to dream and starve between great feast days when the faithful would bring them blood sacrifice and ask them to look into hearts and judge the innocent from the guilty with their blood drinker minds. How could the Queen have doomed so many to such misery and drudgery, such wretched heartbreaking isolation? Nebanum had had his own taste of that “Divin
e Service” in the end.
No wonder Marius, forced into the priesthood, had stolen the Mother and the Father—rejecting out of hand the ancient superstition—and returned to a willful, rational Roman life of his own.
Avicus was Egyptian, tall, dark skinned, and half mad still after a thousand years of serving the old blood cult. He had been a slave to the old religion right into the Common Era, whereas Nebamun had fled it thousands of years before. His Blood Wife, Zenobia, was a delicately built female with voluminous black hair and exquisite features; she brought into the house a universe of new learning, having been brought up in the palace of the Emperor of the East before being brought into the Blood by a wicked female named Eudoxia who had made war on Marius and ultimately lost.
Zenobia had been left to the mercy of Marius, but he’d loved her, making her Blood Kin, and he had taught her how to survive on her own. He had approved her love for Avicus.
Zenobia cut her long hair nightly, and went forth in the garb of a man. Only in the quiet sanctuary of the home did she revert to female garments and let her black hair flow over her shoulders.
Both would never lift a finger against Marius, or so they told their new mentor. Marius was the sworn protector of the Mother and the Father. He maintained them in a magnificent shrine, filled with flowers, and lamps, its walls painted with verdant gardens.
“Yes, he’s the clever and educated Roman all right,” said Flavius. “And a philosopher of sorts, and every ounce the patrician. But he has done all in his power to make existence bearable for the Divine Parents.”
“Yes, I have come to understand all this,” Gregory had told them. “The story of this Marius becomes ever more clear. Nothing evil must ever befall him. Not while he protects the Divine Parents. But one thing I vow, my friends, and do listen. I will never ask that you bring harm to any blood drinker, unless that blood drinker seeks to bring direct harm to us. We hunt the evildoer, and we seek to feed as well upon the beauty we see all around us, the marvels we are privileged to witness, don’t you understand?”
It took years for them to fully comprehend Gregory’s approach to life and how little it mattered to him, the wars of blood drinkers against one another.
But he loved his only family, his own Blood Kin.
Century after century, they had remained together, sustaining one another on wondrous tales and shared learning and unquestioned loyalty and love, Gregory’s ancient blood giving strength to those under his wing. From time to time other blood drinkers did join them but only for a while and never to be Blood Kindred. Yet they generally came and went in peace.
After Venice, they had moved by the year 800 into northern Europe, and finally into the area now known as Switzerland. They continued to greet others with kindness, making war on them only in defense of themselves.
By then, Gregory had become a great scholar of the Undead, writing down many theories of blood drinkers and how they changed over time. The changes in himself, both great and small, he chronicled meticulously, and he observed also the sometime pain and alienation of his companions, their reasons for wandering, or drifting away for a spell, and the reasons why they always came home. Why did the ancient ones so avoid the company of other ancient ones and seek to learn from the much-younger children of different eras, and why did a creature such as himself not set out to find those he remembered from those grim times when he knew that surely some of them had persevered? These questions obsessed him. He filled leather-covered journals with his thoughts.
The Vampire Chronicles and the happenings in the vampire world from 1985 when Lestat woke Queen Akasha until now had deeply fascinated Gregory, and he had pored over the pages of the books, forever interested in the deep current of psychological observation that united these works. Never in all these centuries had he encountered poetic souls among the Undead such as Louis de Pointe du Lac and Lestat de Lioncourt, or even Marius whose own memoir reeked of the same profound romanticism and melancholy as their works. Patrician Roman he might have been, Gregory mused, but he was certainly the embodiment of the Romantic Man of Sensibility now finding solace in his inner strength and attachment to his own values.
Of course this thing called romanticism was nothing new, but Gregory thought he understood why the world of the eighteenth and nineteenth centuries had defined and explored it so thoroughly, thereby shaping generations of sensitive human beings to believe quite fully in themselves in a way no human or vampire had before.
But Gregory had existed since the beginning of recorded human history and he knew full well that “romantic souls” had always existed as well and were but one kind of soul among many. In sum, there have always been romantics, poets, outsiders, outcasts, those who sang of alienation whether they had a clever word for it or not.
What had really given birth to the Romantic Movement in the history of human ideas was affluence—an increase in the number of people who had plenty enough to eat, enough education to read and write, and time to ruminate on their own personal emotions.
Why others did not see this, Gregory could not quite grasp.
He had seen the growth of affluence since the dawn of the Christian era. Even coming out of the Egyptian desert, a ragged half-crazed remnant, he’d been astonished at the abundance of the people of the Roman Empire—that common soldiers rode horses in battle (an unthinkable advantage for a being of Gregory’s time), that Indian and Egyptian fabrics were sold over the whole known world, that female peasants had their own great looms, and that solid Roman roads bound together the empire, replete with caravansaries for travelers every few miles, and plenty to eat for everyone. Why, these enterprising Romans had actually invented a liquid stone with which they built not only roads but aqueducts to carry water over miles to their ever-growing cities. Exquisitely made pots, jugs, amphora were imported to the remotest towns for sale to the common people. In fact all manner of practical and fancy goods traveled Roman roads and waterways from roof tiles to popular books.
Yes, there had been great setbacks. But despite the wholesale collapse of the Roman Empire, Gregory had seen nothing but “progress” ever since with the early inventions of the Middle Ages—the barrel, the mill wheel, the stirrup, the new harnesses that did not choke the oxen in the fields, the ever-spreading taste for ornate and beautiful clothes, and the building of soaring cathedrals in which the common people could worship right along with the richest and most privileged among them.
What a far cry from the great churches of Rheims or Amiens were the crude temples of ancient Egypt reserved entirely for their gods and a handful of priests and rulers.
Yet it fascinated him and intrigued him that it had taken the romantic era to produce vampires bound and determined to make themselves known to history and in such melancholy and philosophical literature as those books.
There was another key aspect to this that greatly puzzled Gregory as well. He felt with all his soul that this was the greatest age for the Undead that he had ever known. And he did not understand why the poetic authors of the Vampire Chronicles never addressed this obvious fact.
Ever since public lighting had been introduced into the cities of Europe and America, the world had gotten better and better for the Undead. Did they not grasp the miracle of the gas lamps of Paris, the arc lighting that could bring virtual daylight to a park or plaza anywhere in the world, the miracle of electricity that penetrated homes as well as public places bringing the brilliance of the sun into cottages and palaces alike? Did they have no inkling of how the advances in lighting had affected the behavior and the minds of people, what it meant for the tiniest hamlet to have its brilliantly lighted drugstores and supermarkets, and for people to wander at eight o’clock of an evening with the same energetic curiosity and eagerness for work and experience that they enjoyed during the sunlight hours?
The planet had been transformed by lighting and by the sheer magic of television and computers, leveling the playing field for blood drinkers as never before.
Well, h
e could understand if Lestat and Louis took such things for granted; they’d been born during the Industrial Revolution whether they knew it or not. But what about the great Marius? Why didn’t he go into raptures about the brightly lighted modern world? Why didn’t he cherish the huge upsurge in human freedom and physical and social mobility in modern times?
Why, these times were perfect for the Undead. Nothing was denied to them. They could be privy to every aspect of daylight and daylight activity through television and film. They were no longer really Children of Darkness at all. Darkness had been essentially banished from the Earth. It had become a choice.
Oh, how much he wanted to discuss his views of things with Lestat. How must this be affecting the destiny of the world’s blood drinkers? And now that the internet had embraced the planet, wasn’t Benji Mahmoud’s radio broadcast out of his very own house just the beginning?
When would we see the data banks enabling blood drinkers everywhere, regardless of age and isolation, to find their lost ones, their loved ones, immortals who had been mere legend to them for too long?
And what about glass? Look at what had happened to the world through the invention, evolution, and perfection of glass? Spectacles, telescopes, microscopes, plate glass, walls of glass, palaces of glass, towers of glass! Why, the architecture of the modern world had been transformed by the use of glass. Science had advanced in dramatic and mysterious ways due to the availability and use of glass!
(It struck him as highly ironic and perhaps meaningful that the great Akasha had been decapitated because of a great sheet of broken glass. After all, a six-thousand-year-old immortal is a very strong and resilient creature, and Gregory was not sure that a simple ax could have decapitated the Queen, or that a simple ax could decapitate him. But an enormous shard of plate glass had been sharp enough and heavy enough to separate head from body so that Akasha’s death was in fact accomplished. An accident yes, but a very strange one, indeed.)
