by Various
With these words she clung sobbing to me. For my part I do not remember what I said to soothe her, for the sight above was so amazing that it took up all my attention. The aurora shone bright, and in the sky I saw two vast objects wheeling and circling, as if about to descend. I recognized them at once as athalebs; but as their backs were hid from view by their immense wings, I could not make out whether they were wanderers about to alight of their own accord, or guided here by riders--perhaps by the Kosekin from whom we had been parted.
This much at least I remember. I said to Layelah that these athalebs were wild ones, which had come here because they saw or scented our wounded one; but Layelah shook her head with mournful meaning.
"Oh no," said she; "Almah has come back for you. This fire-light has guided them. If you had not made the fire they never, never, never could have found us; but now all is lost."
There was no time for conversation or discussion. The athalebs drew swiftly nearer and nearer, descending in long circuits, until at length they touched the ground not far away on the wide sandy beach. Then we saw people on their backs, and among them was Almah. We hurried toward them, and Almah rushed into my arms, to the great disgust of Layelah, for she was close beside me and saw it all. She gave an exclamation of grief and despair, and hurried away.
From Almah I learned that our disappearance had caused alarm; that two of the athalebs had come back in search of us; that they had been to Magones, and had searched over the seas, and were just about giving us up as lost, when the fire-light had attracted their attention and drawn them here.
I said nothing at that time about the cause of our disappearance, but merely remarked that the athaleb had fallen into the sea and swam here. This was sufficient. They had to remain here for some time longer to rest their athalebs. At length we prepared to depart. Our wounded athaleb was left behind to take care of himself. I was taken with Almah, and Layelah went on the other. We were thus separated; and so we set forth upon our return, and at length arrived at the amir.
CHAPTER XXVI
GRIMM'S LAW AGAIN
Dinner was now announced, and Oxenden laid the manuscript aside; whereupon they adjourned to the cabin, where they proceeded to discuss both the repast and the manuscript.
"Well," said Featherstone, "More's story seems to be approaching a crisis. What do you think of it now, Melick? Do you still think it a sensational novel?"
"Partly so," said Melick; "but it would be nearer the mark to call it a satirical romance."
"Why not a scientific romance?"
"Because there's precious little science in it, but a good deal of quiet satire."
"Satire on what?" asked Featherstone. "I'll be hanged if I can see it."
"Oh, well," said Melick, "on things in general. The satire is directed against the restlessness of humanity; its impulses, feelings, hopes, and fears--all that men do and feel and suffer. It mocks us by exhibiting a new race of men, animated by passions and impulses which are directly the opposite of ours, and yet no nearer happiness than we are. It shows us a world where our evil is made a good, and our good an evil; there all that we consider a blessing is had in abundance--prolonged and perpetual sunlight, riches, power, fame--and yet these things are despised, and the people, turning away from them, imagine that they can find happiness in poverty, darkness, death, and unrequited love. The writer thus mocks at all our dearest passions and strongest desires; and his general aim is to show that the mere search for happiness per se is a vulgar thing, and must always result in utter nothingness. The writer also teaches the great lesson that the happiness of man consists not in external surroundings, but in the internal feelings, and that heaven itself is not a place, but a state. It is the old lesson which Milton extorted from Satan:
"'What matter where, if I be still the same--'
"Or again:
"'The mind is its own place, and of itself Can make a heaven of hell, a hell of heaven--'"
"That's good too," cried Oxenden. "That reminds me of the German commentators who find in the Agamemnon of AEschylus or the OEdipus of Sophocles or the Hamlet of Shakespeare motives and purposes of which the authors could never have dreamed, and give us a metaphysical, beer-and-tobacco, High-Dutch Clytemnestra or Antigone or Lady Macbeth. No, my boy, More was a simple sailor, and had no idea of satirizing anything."
"How, then, do you account for the perpetual undercurrent of meaning and innuendo that may be found in every line?"
"I deny that there is anything of the sort," said Oxenden. "It is a plain narrative of facts; but the facts are themselves such that they give a new coloring to the facts of our own life. They are in such profound antithesis to European ways that we consider them as being written merely to indicate that difference. It is like the Germania of Tacitus, which many critics still hold to be a satire on Roman ways, while as a matter of fact it is simply a narrative of German manners and customs."
"I hope," cried Melick, "that you do not mean to compare this awful rot and rubbish to the Germania of Tacitus?"
"By no means," said Oxenden; "I merely asserted that in one respect they were analogous. You forced on the allusion to the Germania by calling this 'rot and rubbish' a satirical romance."
"Oh, well," said Melick, "I only referred to the intention of the writer. His plan is one thing and his execution quite another. His plan is not bad, but he fails utterly in his execution. The style is detestable. If he had written in the style of a plain seaman, and told a simple unvarnished tale, it would have been all right. In order to carry out properly such a plan as this the writer should take Defoe as his model, or, still better, Dean Swift. Gulliver's Travels and Robinson Crusoe show what can be done in this way, and form a standard by which all other attempts must be judged. But this writer is tawdry; he has the worst vices of the sensational school--he shows everywhere marks of haste, gross carelessness, and universal feebleness. When he gets hold of a good fancy, he lacks the patience that is necessary in order to work it up in an effective way. He is a gross plagiarist, and over and over again violates in the most glaring manner all the ordinary proprieties of style. What can be more absurd, for instance, than the language which he puts into the mouth of Layelah? Not content with making her talk like a sentimental boarding-school, bread-and-butter English miss, he actually forgets himself so far as to put in her mouth a threadbare joke, which everyone has heard since childhood."
"What is that?"
"Oh, that silly speech about the athaleb swallowing its victuals whole."
"What's the matter with that?" asked Oxenden. "It's merely a chance resemblance. In translating her words into English they fell by accident into that shape. No one but you would find fault with them. Would it have been better if he had translated her words into the scientific phraseology which the doctor made use of with regard to the ichthyosaurus? He might have made it this way: 'Does it bite?' 'No; it swallows its food without mastication.' Would that have been better? Besides, it's all very well to talk of imitating Defoe and Swift; but suppose he couldn't do it?"
"Then he shouldn't have written the book."
"In that case how could his father have heard about his adventures?"
"His father!" exclaimed Melick. "Do you mean to say that you still accept all this as bona fide?"
"Do you mean to say," retorted Oxenden, "that you still have any doubt about the authenticity of this remarkable manuscript?"
At this each looked at the other; Melick elevated his eyebrows, and Oxenden shrugged his shoulders, but each seemed unable to find words to express his amazement at the other's stupidity, and so they took refuge in silence.
"What do you understand by this athaleb, doctor?" asked Featherstone.
"The athaleb?" said the doctor. "Why, it is clearly the pterodactyl."
"By-the-bye," interrupted Oxenden, "do please take notice of that name. It affords another exemplification of 'Grimm's Law.' The Hebrew word is 'ataleph,' and means bat. The Kosekin word is 'athaleb.' Here you see the thin letter of
Hebrew represented by the aspirated letter of the Kosekin language, while the aspirated Hebrew is represented by the Kosekin medial."
"Too true," exclaimed Melick, in a tone of deep conviction; "and now, Oxenden, won't you sing us a song?"
"Nonsense," said Featherstone; "let the doctor tell us about the athaleb."
"Well," resumed the doctor, "as I was saying, it must be undoubtedly the pterodactyl. It is a most extraordinary animal, and is a species of flying lizard, although differing from the lizard in many respects. It has the head and neck of a bird, the trunk and tail of an ordinary mammal, the jaws and teeth of a reptile, and the wings of a bat. Owen describes one whose sweep of wings exceeded twenty feet, and many have been found of every gradation of size down to that of a bat. There is no reason why they should not be as large as More says; and I for my part do not suspect him of exaggeration. Some have supposed that a late, lingering individual may have suggested the idea of the fabulous dragon--an idea which seems to be in the minds of nearly all the human race, for in the early records of many nations we find the destruction of dragons assigned to their gods and heroes. The figure of the pterodactyl represents pretty closely that which is given to the dragons. It is not impossible that they may have existed into the period which we call prehistoric, and that monsters far larger than any which we have yet discovered may have lingered until the time when man began to increase upon the earth, to spread over its surface, and to carve upon wood and stone representations of the most striking objects around him. When the living pterodactyls had disappeared the memory of them was preserved; some new features were added, and the imagination went so far as to endow them with the power of belching forth smoke and flames. Thus the dragon idea pervaded the minds of men, and instead of a natural animal it became a fabulous one.
"The fingers of the forelegs were of the ordinary dimensions, and terminated with crooked nails, and these were probably used to suspend themselves from trees. When in repose it rested on its hind legs like a bird, and held its neck curving behind, so that its enormous head should not disturb its equilibrium. The size and form of the feet, of the leg, and of the thigh prove that they could hold themselves erect with firmness, their wings folded, and move about in this way like birds, just as More describes them as doing. Like birds they could also perch on trees, and could crawl like bats and lizards along the rocks and cliffs.
"Some think that they were covered with scales, but I am of the opinion that they had a horny hide, with a ridge of hair running down their backs--in which opinion I am sustained by More's account. The smaller kinds were undoubtedly insectivorous, but the larger ones must have been carnivorous, and probably fed largely on fish."
"Well, at any rate," said Melick, gravely, "this athaleb solves the difficult question as to how the Troglodytes emigrated to the South Pole."
"How?" asked the doctor.
"Why, they must have gone there on athalebs! Your friends the pterodactyls probably lingered longest among the Troglodytes, who, seeing that they were rapidly dying out, concluded to depart to another and a better world. One beauty of this theory is that it cannot possibly be disproved; another is that it satisfies all the requirements of the case; a third is that it accounts for the disappearance of the pterodactyls in our world, and their appearance at the South Pole; and there are forty or fifty other facts, all included in this theory, which I have not time just now to enumerate, but will try to do so after we have finished reading the manuscript. I will only add that the athaleb must be regarded as another link which binds the Kosekin to the Semitic race."
"Another link?" said Oxenden. "That I already have; and it is one that carries conviction with it."
"All your arguments invariably do, my dear fellow."
"What is it?" asked the doctor.
"The Kosekin alphabet," said Oxenden.
"I can't see how you can make anything out of that," said the doctor.
"Very well, I can easily explain," replied Oxenden. "In the first place we must take the old Hebrew alphabet. I will write down the letters in their order first."
Saying this he hastily jotted down some letters on a piece of paper, and showed to the doctor the following:
Labials. Palatals. Linguals. A B C (or G) D E F Ch (or H) Dh (or Th) I Liquids, L M N O P K T
"That," said he, "is substantially the order of the old Hebrew alphabet."
"But," said the doctor, "the Kosekin alphabet differs in its order altogether from that."
"That very difference can be shown to be all the stronger proof of a connection between them," said Oxenden.
"I should like to know how."
"The fact is," said Oxenden, "these letters are represented differently in the two languages in exact accordance with Grimm's Law."
"By Jove!" cried Featherstone, "Grimm's Law again!"
"According to that law," continued Oxenden, "the letters of the alphabet ought to change their order. Now let us leave out the vowels and linguals, and deal only with the mutes. First, we have in the Hebrew alphabet the medials B, G, and D. Very well; in the Kosekin we have standing first the thin letters, or tenues, according to Grimm's Law, namely, P, K, T. Next we have in the Hebrew the aspirates F, Ch, Dh. In the Kosekin alphabet we have corresponding to them the medials B, G, D. Next we have in the Hebrew the tenues, or thin letters P, K, T. In the Kosekin we have the corresponding aspirates F, Ch, Th. The vowels, liquids, and sibilants need not be regarded just here, for the proof from the mutes is sufficient to satisfy any reasonable man."
"Well," said Melick, "I for one am thoroughly satisfied, and don't need another single word. The fact is, I never knew before the all-sufficient nature of Grimm's Law. Why, it can unlock any mystery! When I get home I must buy one--a tame one, if possible--and keep him with me always. It is more useful to a literary man than to any other. It is said that with a knowledge of Grimm's Law a man may wander through the world from Iceland to Ceylon, and converse pleasantly in all the Indo-European languages. More must have had Grimm's Law stowed away somewhere about him; and that's the reason why he escaped the icebergs, the volcanoes, the cannibals, the subterranean channel monster, and arrived at last safe and sound in the land of the Kosekin. What I want is Grimm's Law--a nice tidy one, well trained, in good working order, and kind in harness; and the moment I get one I intend to go to the land of the Kosekin myself."
CHAPTER XXVII
OXENDEN PREACHES A SERMON
"Magones," said the doctor, "is clearly a volcanic island, and, taken in connection with the other volcanoes around, shows how active must be the subterranean fires at the South Pole. It seems probable to me that the numerous caves of the Kosekin were originally fissures in the mountains, formed by convulsions of nature; and also that the places excavated by man must consist of soft volcanic rock, such as pumice-stone, or rather tufa, easily worked, and remaining permanently in any shape into which it may be fashioned. As to Magones, it seems another Iceland; for there are the same wild and hideous desolation, the same impassable wildernesses, and the same universal scenes of ruin, lighted up by the baleful and tremendous volcanic fires."
"But what of that little island on which they landed?" asked Featherstone. "That, surely, was not volcanic."
"No," said the doctor; "that must have been a coral island."
"By-the-bye, is it really true," asked Featherstone, "that these coral islands are the work of little insects?"
"Well, they may be called insects," replied the doctor; "they are living zoophytes of most minute dimensions, which, however, compensate for their smallness of size by their inconceivable numbers. Small as these are they have accomplished infinitely more than all that ever was done by the ichthyosaurus, the plesiosaurus, the pterodactyl, and the whole tribe of monsters that once filled the earth. Immense districts and whole mountains have been built up by these minute creatures. They have been at work for ages, and are still at work. It is principally in the South Seas that their labors are carried on. Near the Maldive Islands they have
formed a mass whose volume is equal to the Alps. Around New Caledonia they have built a barrier of reefs four hundred miles in length, and another along the northeast coast of Australia a thousand miles in length. In the Pacific Ocean, islands, reefs, and islets innumerable have been constructed by them, which extend for an immense distance.
"The coral islands are called 'atolls.' They are nearly always circular, with a depression in the centre. They are originally made ring-shaped, but the action of the ocean serves to throw fragments of rock into the inner depression, which thus fills up; firm land appears; the rock crumbles into soil; the winds and birds and currents bring seeds here, and soon the new island is covered with verdure. These little creatures have played a part in the past quite as important as in the present. All Germany rests upon a bank of coral; and they seem to have been most active during the Oolitic Period."
"How do the creatures act?" asked Featherstone.
"Nobody knows," replied the doctor.
A silence now followed, which was at last broken by Oxenden.
"After all," said he, "these monsters and marvels of nature form the least interesting feature in the land of the Kosekin. To me the people themselves are the chief subject of interest. Where did they get that strange, all-pervading love of death, which is as strong in them as love of life is in us?"
"Why, they got it from the imagination of the writer of the manuscript," interrupted Melick.
"Yes, it's easy to answer it from your point of view; yet from my point of view it is more difficult. I sometimes think that it may be the strong spirituality of the Semitic race, carried out under exceptionally favorable circumstances to the ultimate results; for the Semitic race more than all others thought little of this life, and turned their affections to the life that lives beyond this. The Kosekin may thus have had a spiritual development of their own, which ended in this.
"Yet there may be another reason for it, and I sometimes think that the Kosekin may be nearer to the truth than we are. We have by nature a strong love of life--it is our dominant feeling--but yet there is in the minds of all men a deep underlying conviction of the vanity of life, and the worthlessness. In all ages and among all races the best, the purest, and the wisest have taught this truth--that human life is not a blessing; that the evil predominates over the good; and that our best hope is to gain a spirit of acquiescence with its inevitable ills. All philosophy and all religions teach us this one solemn truth, that in this life the evil surpasses the good. It has always been so. Suffering has been the lot of all living things, from the giant of the primeval swamps down to the smallest zoophyte. It is far more so with man. Some favored classes in every age may furnish forth a few individuals who may perhaps lead lives of self-indulgence and luxury; but to the mass of mankind life has ever been, and must ever be, a prolonged scene of labor intermingled with suffering. The great Indian religions, whether Brahmanic or Buddhistic, teach as their cardinal doctrine that life is an evil. Buddhism is more pronounced in this, for it teaches more emphatically than even the Kosekin that the chief end of man is to get rid of the curse of life and gain the bliss of Nirvana, or annihilation. True, it does not take so practical a form as among the Kosekin, yet it is believed by one-third of the human race as the foundation of the religion in which they live and die. We need not go to the Kosekin, however, for such maxims as these. The intelligent Hindoos, the Chinese, the Japanese, with many other nations, all cling firmly to this belief. Sakyamoum Gautama Buddha, the son and heir of a mighty monarch, penetrated with the conviction of the misery of life, left his throne, embraced a life of voluntary poverty, want, and misery, so that he might find his way to a better state--the end before him being this, that he might ultimately escape from the curse of existence. He lived till old age, gained innumerable followers, and left to them as a solemn legacy the maxim that not to exist is better than to exist; that death is better than life. Since his day millions of his followers have upheld his principles and lived his life. Even among the joyous Greeks we find this feeling at times bursting forth it comes when we least expect it, and not even a Kosekin poet could express this view more forcibly than Sophocles in the OEdipus at Colonus: