Delphi Collected Works of Marie Corelli (Illustrated) (Delphi Series Eight Book 22)

by Marie Corelli

  THE END

  Ziska

  THE PROBLEM OF A WICKED SOUL

  CONTENTS

  PROLOGUE.

  CHAPTER I.

  CHAPTER II.

  CHAPTER III.

  CHAPTER IV.

  CHAPTER V.

  CHAPTER VI.

  CHAPTER VII.

  CHAPTER VIII.

  CHAPTER IX.

  CHAPTER X.

  CHAPTER XI.

  CHAPTER XII.

  CHAPTER XIII.

  CHAPTER XIV.

  CHAPTER XV.

  CHAPTER XVI.

  The first edition

  The first edition’s title page

  PROLOGUE.

  Dark against the sky towered the Great Pyramid, and over its apex hung the moon. Like a wreck cast ashore by some titanic storm, the Sphinx, reposing amid the undulating waves of grayish sand surrounding it, seemed for once to drowse. Its solemn visage that had impassively watched ages come and go, empires rise and fall, and generations of men live and die, appeared for the moment to have lost its usual expression of speculative wisdom and intense disdain — its cold eyes seemed to droop, its stern mouth almost smiled. The air was calm and sultry; and not a human foot disturbed the silence. But towards midnight a Voice suddenly arose as it were like a wind in the desert, crying aloud: “Araxes! Araxes!” and wailing past, sank with a profound echo into the deep recesses of the vast Egyptian tomb. Moonlight and the Hour wove their own mystery; the mystery of a Shadow and a Shape that flitted out like a thin vapor from the very portals of Death’s ancient temple, and drifting forward a few paces resolved itself into the visionary fairness of a Woman’s form — a Woman whose dark hair fell about her heavily, like the black remnants of a long-buried corpse’s wrappings; a Woman whose eyes flashed with an unholy fire as she lifted her face to the white moon and waved her ghostly arms upon the air. And again the wild Voice pulsated through the stillness.

  “Araxes! … Araxes! Thou art here,

  — and I pursue thee! Through life into

  death; through death out into life again!

  I find thee and I follow! I follow!

  Araxes!…”

  Moonlight and the Hour wove their own mystery; and ere the pale opal dawn flushed the sky with hues of rose and amber the Shadow had vanished; the Voice was heard no more. Slowly the sun lifted the edge of its golden shield above the horizon, and the great Sphinx awaking from its apparent brief slumber, stared in expressive and eternal scorn across the tracts of sand and tufted palm-trees towards the glittering dome of El-Hazar — that abode of profound sanctity and learning, where men still knelt and worshipped, praying the Unknown to deliver them from the Unseen. And one would almost have deemed that the sculptured Monster with the enigmatical Woman-face and Lion-form had strange thoughts in its huge granite brain; for when the full day sprang in glory over the desert and illumined its large features with a burning saffron radiance, its cruel lips still smiled as though yearning to speak and propound the terrible riddle of old time; the Problem which killed!

  CHAPTER I.

  It was the full “season” in Cairo. The ubiquitous Britisher and the no less ubiquitous American had planted their differing “society” standards on the sandy soil watered by the Nile, and were busily engaged in the work of reducing the city, formerly called Al Kahira or The Victorious, to a more deplorable condition of subjection and slavery than any old-world conqueror could ever have done. For the heavy yoke of modern fashion has been flung on the neck of Al Kahira, and the irresistible, tyrannic dominion of “swagger” vulgarity has laid The Victorious low. The swarthy children of the desert might, and possibly would, be ready and willing to go forth and fight men with men’s weapons for the freedom to live and die unmolested in their own native land; but against the blandly-smiling, white-helmeted, sun-spectacled, perspiring horde of Cook’s “cheap trippers,” what can they do save remain inert and well-nigh speechless? For nothing like the cheap tripper was ever seen in the world till our present enlightened and glorious day of progress; he is a new-grafted type of nomad, like and yet unlike a man. The Darwin theory asserts itself proudly and prominently in bristles of truth all over him — in his restlessness, his ape-like agility and curiosity, his shameless inquisitiveness, his careful cleansing of himself from foreign fleas, his general attention to minutiae, and his always voracious appetite; and where the ape ends and the man begins is somewhat difficult to discover. The “image of God” wherewith he, together with his fellows, was originally supposed to be impressed in the first fresh days of Creation, seems fairly blotted out, for there is no touch of the Divine in his mortal composition. Nor does the second created phase-the copy of the Divineo — namely, the Heroic, — dignify his form or ennoble his countenance. There is nothing of the heroic in the wandering biped who swings through the streets of Cairo in white flannels, laughing at the staid composure of the Arabs, flicking thumb and finger at the patient noses of the small hireable donkeys and other beasts of burden, thrusting a warm red face of inquiry into the shadowy recesses of odoriferous bazaars, and sauntering at evening in the Esbekiyeh Gardens, cigar in mouth and hands in pockets, looking on the scene and behaving in it as if the whole place were but a reflex of Earl’s Court Exhibition. History affects the cheap tripper not at all; he regards the Pyramids as “good building” merely, and the inscrutable Sphinx itself as a fine target for empty soda-water bottles, while perhaps his chiefest regret is that the granite whereof the ancient monster is hewn is too hard for him to inscribe his distinguished name thereon. It is true that there is a punishment inflicted on any person or persons attempting such wanton work — a fine or the bastinado; yet neither fine nor bastinado would affect the “tripper” if he could only succeed in carving “‘Arry” on the Sphinx’s jaw. But he cannot, and herein is his own misery. Otherwise he comports himself in Egypt as he does at Margate, with no more thought, reflection, or reverence than dignify the composition of his far-off Simian ancestor.

  Taking him all in all, he is, however, no worse, and in some respects better, than the “swagger” folk who “do” Egypt, or rather, consent in a languid way to be “done” by Egypt. These are the people who annually leave England on the plea of being unable to stand the cheery, frosty, and in every respect healthy winter of their native country — that winter, which with its wild winds, its sparkling frost and snow, its holly trees bright with scarlet berries, its merry hunters galloping over field and moor during daylight hours, and its great log fires roaring up the chimneys at evening, was sufficiently good for their forefathers to thrive upon and live through contentedly up to a hale and hearty old age in the times when the fever of travelling from place to place was an unknown disease, and home was indeed “sweet home.” Infected by strange maladies of the blood and nerves, to which even scientific physicians find it hard to give suitable names, they shudder at the first whiff of cold, and filling huge trunks with a thousand foolish things which have, through luxurious habit, become necessities to their pallid existences, they hastily depart to the Land of the Sun, carrying with them their nameless languors, discontents and incurable illnesses, for which Heaven itself, much less Egypt, could provide no remedy. It is not at all to be wondered at that these physically and morally sick tribes of human kind have ceased to give any serious attention as to what may possibly become of them after death, or whether there IS any “after,” for they are in the mentally comatose condition which precedes entire wreckage of brain-force; existence itself has become a “bore;” one place is like another, and they repeat the same monotonous round of living in every spot where they congregate, whether it be east, west, north, or south. On the Riviera they find little to do except meet at Rumpelmayer’s at Cannes, the London House at Nice, or the Casino at Monte-Carlo; and in Cairo they inaugurate a miniature London “season” over again, worked in the same groove of dinners, dances, drives, picnics, flirtations, and matrimonial engagements. But the Cairene season has perhaps some advantage over the London on
e so far as this particular set of “swagger” folk are concerned — it is less hampered by the proprieties. One can be more “free,” you know! You may take a little walk into “Old” Cairo, and turning a corner you may catch glimpses of what Mark Twain calls “Oriental simplicity,” namely, picturesquely-composed groups of “dear delightful” Arabs whose clothing is no more than primitive custom makes strictly necessary. These kind of “tableaux vivants” or “art studies” give quite a thrill of novelty to Cairene-English Society, — a touch of savagery, — a soupcon of peculiarity which is entirely lacking to fashionable London. Then, it must be remembered that the “children of the desert” have been led by gentle degrees to understand that for harboring the strange locusts imported into their land by Cook, and the still stranger specimens of unclassified insect called Upper Ten, which imports itself, they will receive “backsheesh.”

  “Backsheesh” is a certain source of comfort to all nations, and translates itself with sweetest euphony into all languages, and the desert-born tribes have justice on their side when they demand as much of it as they can get, rightfully or wrongfully. They deserve to gain some sort of advantage out of the odd-looking swarms of Western invaders who amaze them by their dress and affront them by their manners. “Backsheesh,” therefore, has become the perpetual cry of the Desert-Born, — it is the only means of offence and defence left to them, and very naturally they cling to it with fervor and resolution. And who shall blame them? The tall, majestic, meditative Arab — superb as mere man, and standing naked-footed on his sandy native soil, with his one rough garment flung round his loins and his great black eyes fronting, eagle-like, the sun — merits something considerable for condescending to act as guide and servant to the Western moneyed civilian who clothes his lower limbs in straight, funnel-like cloth casings, shaped to the strict resemblance of an elephant’s legs, and finishes the graceful design by enclosing the rest of his body in a stiff shirt wherein he can scarcely move, and a square-cut coat which divides him neatly in twain by a line immediately above the knee, with the effect of lessening his height by several inches. The Desert-Born surveys him gravely and in civil compassion, sometimes with a muttered prayer against the hideousness of him, but on the whole with patience and equanimity, — influenced by considerations of “backsheesh.” And the English “season” whirls lightly and vaporously, like blown egg-froth, over the mystic land of the old gods, — the terrible land filled with dark secrets as yet unexplored, — the land “shadowing with wings,” as the Bible hath it, — the land in which are buried tremendous histories as yet unguessed, — profound enigmas of the supernatural, — labyrinths of wonder, terror and mystery, — all of which remain unrevealed to the giddy-pated, dancing, dining, gabbling throng of the fashionable travelling lunatics of the day, — the people who “never think because it is too much trouble,” people whose one idea is to journey from hotel to hotel and compare notes with their acquaintances afterwards as to which house provided them with the best-cooked food. For it is a noticeable fact that with most visitors to the “show” places of Europe and the East, food, bedding and selfish personal comfort are the first considerations, — the scenery and the associations come last. Formerly the position was reversed. In the days when there were no railways, and the immortal Byron wrote his Childe Harold, it was customary to rate personal inconvenience lightly; the beautiful or historic scene was the attraction for the traveller, and not the arrangements made for his special form of digestive apparatus. Byron could sleep on the deck of a sailing vessel wrapped in his cloak and feel none the worse for it; his well-braced mind and aspiring spirit soared above all bodily discomforts; his thoughts were engrossed with the mighty teachings of time; he was able to lose himself in glorious reveries on the lessons of the past and the possibilities of the future; the attitude of the inspired Thinker as well as Poet was his, and a crust of bread and cheese served him as sufficiently on his journeyings among the then unspoilt valleys and mountains of Switzerland as the warm, greasy, indigestible fare of the elaborate table-d’hotes at Lucerne and Interlaken serve us now. But we, in our “superior” condition, pooh-pooh the Byronic spirit of indifference to events and scorn of trifles, — we say it is “melodramatic,” completely forgetting that our attitude towards ourselves and things in general is one of most pitiable bathos. We cannot write Childe Harold, but we can grumble at both bed and board in every hotel under the sun; we can discover teasing midges in the air and questionable insects in the rooms; and we can discuss each bill presented to us with an industrious persistence which nearly drives landlords frantic and ourselves as well. In these kind of important matters we are indeed “superior” to Byron and other ranting dreamers of his type, but we produce no Childe Harolds, and we have come to the strange pass of pretending that Don Juan is improper, while we pore over Zola with avidity! To such a pitch has our culture brought us! And, like the Pharisee in the Testament, we thank God we are not as others are. We are glad we are not as the Arab, as the African, as the Hindoo; we are proud of our elephant-legs and our dividing coat-line; these things show we are civilized, and that God approves of us more than any other type of creature ever created. We take possession of nations, not by thunder of war, but by clatter of dinner-plates. We do not raise armies, we build hotels; and we settle ourselves in Egypt as we do at Homburg, to dress and dine and sleep and sniff contempt on all things but ourselves, to such an extent that we have actually got into the habit of calling the natives of the places we usurp “foreigners.” WE are the foreigners; but somehow we never can see it. Wherever we condescend to build hotels, that spot we consider ours. We are surprised at the impertinence of Frankfort people who presume to visit Homburg while we are having our “season” there; we wonder how they dare do it! And, of a truth, they seem amazed at their own boldness, and creep shyly through the Kur-Garten as though fearing to be turned out by the custodians. The same thing occurs in Egypt; we are frequently astounded at what we call “the impertinence of these foreigners,” i.e. the natives. They ought to be proud to have us and our elephant-legs; glad to see such noble and beautiful types of civilization as the stout parvenu with his pendant paunch, and his family of gawky youths and maidens of the large-toothed, long-limbed genus; glad to see the English “mamma,” who never grows old, but wears young hair in innocent curls, and has her wrinkles annually “massaged” out by a Paris artiste in complexion. The Desert-Born, we say, should be happy and grateful to see such sights, and not demand so much “backsheesh.” In fact, the Desert-Born should not get so much in our way as he does; he is a very good servant, of course, but as a man and a brother — pooh! Egypt may be his country, and he may love it as much as we love England; but our feelings are more to be considered than his, and there is no connecting link of human sympathy between Elephant-Legs and sun-browned Nudity!

  So at least thought Sir Chetwynd Lyle, a stout gentleman of coarse build and coarser physiognomy, as he sat in a deep arm-chair in the great hall or lounge of the Gezireh Palace Hotel, smoking after dinner in the company of two or three acquaintances with whom he had fraternized during his stay in Cairo. Sir Chetwynd was fond of airing his opinions for the benefit of as many people who cared to listen to him, and Sir Chetwynd had some right to his opinions, inasmuch as he was the editor and proprietor of a large London newspaper. His knighthood was quite a recent distinction, and nobody knew exactly how he had managed to get it. He had originally been known in Fleet Street by the irreverent sobriquet of “greasy Chetwynd,” owing to his largeness, oiliness and general air of blandly-meaningless benevolence. He had a wife and two daughters, and one of his objects in wintering at Cairo was to get his cherished children married. It was time, for the bloom was slightly off the fair girl-roses, — the dainty petals of the delicate buds were beginning to wither. And Sir Chetwynd had heard much of Cairo; he understood that there was a great deal of liberty allowed there between men and maids, — that they went out together on driving excursions to the Pyramids, that they rode on lilliputi
an donkeys over the sand at moonlight, that they floated about in boats at evening on the Nile, and that, in short, there were more opportunities of marriage among the “flesh-pots of Egypt” than in all the rush and crush of London. So here he was, portly and comfortable, and on the whole well satisfied with his expedition; there were a good many eligible bachelors about, and Muriel and Dolly were really doing their best. So was their mother, Lady Chetwynd Lyle; she allowed no “eligible” to escape her hawk-like observation, and on this particular evening she was in all her glory, for there was to be a costume ball at the Gezireh Palace Hotel, — a superb affair, organized by the proprietors for the amusement of their paying guests, who certainly paid well, — even stiffly. Owing to the preparations that were going on for this festivity, the lounge, with its sumptuous Egyptian decorations and luxurious modern fittings, was well-nigh deserted save for Sir Chetwynd and his particular group of friends, to whom he was holding forth, between slow cigar-puffs, on the squalor of the Arabs, the frightful thievery of the Sheiks, the incompetency of his own special dragoman, and the mistake people made in thinking the Egyptians themselves a fine race.

  “They are tall, certainly,” said Sir Chetwynd, surveying his paunch, which lolled comfortably, and as it were by itself, in front of him, like a kind of waistcoated air-balloon. “I grant you they are tall. That is, the majority of them are. But I have seen short men among them. The Khedive is not taller than I am. And the Egyptian face is very deceptive. The features are often fine, — occasionally classic, — but intelligent expression is totally lacking.”

  Here Sir Chetwynd waved his cigar descriptively, as though he would fain suggest that a heavy jaw, a fat nose with a pimple at the end, and a gross mouth with black teeth inside it, which were special points in his own physiognomy, went further to make up “intelligent expression” than any well-moulded, straight, Eastern type of sun-browned countenance ever seen or imagined.