Mary Worth & French Post-Modernism: 10/23/21

"Contemporary thought is in chaos, as it must be when progress is real. Where it still survives, it displays pathological symptoms. Thought, in fact, is caught up in a circle, the very circle drawn for us by Euripidean tragedy. In striving to escape from the circle, thought only enters more deeply into it, and as the radius of the circle shrinks, thought moves ever faster, spinning itself into an obsession.

[...]

Nothing now exists to interfere with a full revelation of violence--not even violence itself, which men and its own extraordinary growth have combined to deprive of that freedom of moment that formerly assured the efficiency of the generative mechanism and the repression of the truth. The trap that the Western Oedipus has set for himself will snap closed at the precise moment when the quest is finished, for trap and quest, here again, are one and the same thing.

Today the reign of violence is made manifest. It assumes the awesome and horrific form of technological weaponry. These weapons, as the 'experts' blandly inform us, are what is keeping the whole world more or less in line. The idea of 'limitless' violence, long scorned by sophisticated Westerners, suddenly looms up before us. Absolute vengeance, formerly the prerogative of the gods, now returns, precisely weighed and calibrated, on the wings of science. And it is this force, we are told, that prevents the first planetary society, the society that already encompasses or will encompass the whole of humanity, from destroying itself.

It seems increasingly clear that the pressure of violence or the insistence of truth (for whom man acts as a kind of torchbearer) has forced modern man to come face to face with this same violence or truth. For the first time he is confronted with a perfectly straightforward and even scientifically calculable choice between total destruction and the total renunciation of violence."

-René Girard, Violence and the Sacred

Mary Worth & French Post-Modernism: 10/14/21

"Americans believe in facts, but not in facticity. They do not know that facts are factitious, as their name suggests.

It is in this belief in facts, in the total credibility of what is done or seen, in this pragmatic evidence of things and an accompanying contempt for what may be called appearances or the play of appearances--a face does not deceive, behavior does not deceive, a scientific process does not deceive, nothing deceives, nothing is ambivalent (and at bottom this is true: nothing deceives, there are no lies, there is only simulation, which is precisely the facticity of facts)--that the Americans are a true utopian society, in their religion of the fait accompli, in the naivety of their deductions, in their ignorance of the evil genius of things.

You have to be utopian to think that in a human order, of whatever nature, things can be as plain and straightforward as that. All other societies contain within them some heresy or other, some dissidence, some kind of suspicion of reality, the superstitious belief in a force of evil and the possible control of that force by magic, a belief in the power of appearances.

Here, there is no dissidence, no suspicion. The emperor has no clothes; the facts are there before us."

-Jean Baudrillard, America

Mary Worth & French Post-Modernism: 09/30/21

"Tocqueville's central idea is that the spirit of America is to be found in its mode of life, in the revolution of mores, the moral revolution. This creates neither a new legality nor a new State, but it does create a practical legitimacy, a legitimacy grounded in the way of life. Salvation no longer has to do with the divine or the State, but with the ideal form of practical organization. Is this to be traced back to the secularization of conscience effected by Protestantism, to the introjection of divine jurisdiction into daily discipline? The fact is that religion has become part of everyday life, which means that it can no longer be challenged or questioned as to its bases, since it no longer has transcendent value. This is religion as way of life.

Similarly, politics has become part of everyday life--as pragmatic machine, as game, as interaction, as spectacle--which means that it can no longer be judged from a specifically political point of view. There is no ideological or philosophical principle of government any more. Things are at once both more naive and more conjectural.
[...]
Perhaps this successful revolution is no longer successful in the way Tocqueville understood it, as a spontaneous movement of the public mind, a form of spontaneous, concrete ordering of mores to modern values. It is not so much in the operation of institutions as in the freeing of technologies and images that the glorious form of American reality is to be found: in the immoral dynamic of images, in the orgy of goods and services, an orgy of power and useless energy (yet who can say where useful energy ends?), in which the spirit of advertising is more to the fore than Tocqueville's public spirit.

But these are, after all, the marks of its liberation, and the very obscenity of this society is the sign of its liberation. A liberation of all effects, some of them perfectly excessive and abject. But this is precisely the point: the high point of liberation, its logical outcome, is to be found in the spectacular orgy, speed, the instantaneity of change, generalized eccentricity. Politics frees itself in the spectacle, in the all-out advertising effect; sexuality frees itself in all its anomalies and perversions (including the refusal of sexuality, the latest fad, which is itself only a supercooling effect of sexual liberation); mores, customs, the body, and language free themselves in the ever quickening round of fashion. The liberated man is not the one who is freed in his ideal reality, his inner truth, or his transparency; he is the man who changes spaces, who circulates, who changes sex, clothes, and habits according to fashion, rather than morality, and who changes opinions not as his conscience dictates but in response to opinion polls. This is practical liberation whether we like it or not, whether or not we deplore its wastefulness and its obscenity. Moreover, people in 'totalitarian' countries know very well that this is true freedom and dream of nothing but fashion, the latest styles, idols, the play of images, travel for its own sake, advertising, the deluge of advertising. In short, the orgy.

Now, you have to admit that it is America which has concretely, technologically achieved this orgy of liberation, this orgy of indifference, disconnection, exhibition, and circulation. I do not know what remains of the successful revolution Tocqueville speaks of, the revolution of political freedom and of the quality of public spirit (in this regard America has both the best and the worst to offer), but it has certainly achieved this revolution."

-Jean Baudrillard, America

Mary Worth & French Post-Modernism: 12/04/2015

 

"Compiling inventories of everything, stocking everything, memorizing everything.

Hence the elephants enveloped in liquid bitumen, whose bones become fossilized in its black, mineral viscosity, together with the lions, mammoths, and wolves who roamed the plains of Los Angeles and were the first, prehistoric victims of the oil fields. Today they have all received a second embalming at Hancock Park in a museum devoted to the rote-learning of prehistory. And, in conformity with the prevailing moral code, all this is presented with conviction. Americans are people of conviction, convinced of everything and seeking to convince. One of the aspects of their good faith is this stubborn determination to reconstitute everything of a past and a history which were not their own and which they have largely destroyed or spirited away. Renaissance castles, fossilized elephants, Indians on reservations, sequoias as holograms, etc.

In storing details on their computers of all the known souls in the civilized (white) countries, the Mormons of Salt Lake City are behaving no differently from other Americans, who all share the same missionary spirit. It is never too late to revive your origins. It is their destiny: since they were not the first to be in on history, they will be the first to immortalize everything by reconstitution (by putting things in museums, they can match in an instant the fossilization process nature took millions of years to complete).

But the conception Americans have of the museum is much wider than our own. To them, everything is worthy of protection, embalming, restoration. Everything can have a second birth, the eternal birth of the simulacrum. Not only are the Americans missionaries, they are also Anabaptists: having missed out on the original baptism, they dream of baptizing everything a second time, and only accord value to this later sacrament which is, as we know, a repeat performance of the first, but its repetition as something more real. And this indeed is the perfect definition of the simulacrum.

All Anabaptists are sectarian, and sometimes violent. Americans are no exception to this rule. To reconstruct things in their exact form, so as to present them on the Day of Judgment, they are prepared to destroy and exterminate--Thomas Munzer was an Anabaptist.

It is not by chance that it is the Mormons who run the world's biggest computerization project: the recording of twenty generations of living souls throughout the world, a process which is seen as a rebaptizing of those souls, bringing them a new promise of salvation. Evangelization has become a mission of mutants, of extraterrestrials, and if it has progressed (?) in that direction, it is thanks to the latest memory-storage techniques.

And these have been made possible by the deep puritanism of computer science, an intensely Calvinistic, Presbyterian discipline, which has inherited the universal and scientific rigidity of the techniques for acheiving salvation by good works. The Counter-Reformation methods of the Catholic Church, with its naive sacramental practices, its cults, its more archaic and popular beliefs, could never compete with this modernity.

Executive Terminal

Basic Extermination

Metastatic Consumption."

-Jean Baudrillard, America

Mary Worth & French Post-Modernism: 09/20/21

"The only question in this journey is: how far can we go in the extermination of meaning, how far can we go in the non-referential desert form without cracking up and, of course, still keep alive the esoteric charm of disappearance? A theoretical question here materialized in the objective conditions of a journey which is no longer a journey and therefore carries with it a fundamental rule: aim for the point of no return. This is the key. And the crucial moment is that brutal instant which reveals that the journey has no end, that there is no longer any reason for it to come to an end. Beyond a certain point, it is movement itself that changes.

[...]

This moment of vertigo is also the moment of potential collapse. Not so much from the tiredness generated by the distance and the heat, as from the irreversible advance into the desert of time.

Tomorrow is the first day of the rest of your life."

-Jean Baudrillard, America

Mary Worth & French Post-Modernism: 09/13/21

 

"If the history of modern society is marked by the dissolution of differences, that clearly has something to do with the sacrificial crisis to which we have repeatedly referred. Indeed, the phrase 'modern world' seems almost like a synonym for 'sacrificial crisis.' It should be noted, however, that the modern world manages to retain its balance, precarious though it may be; and the methods it employs to do so, though extreme, are not so extreme as to destroy the fabric of society. [...] The wearing away of differences proceeds at a slow but steady pace, and the results are absorbed more or less gracefully by a community that is slowly but steadily coming to encompass the entire globe.

[...]

We can witness here the same process of disintegration that takes place in primitive societies during the sacrificial crisis, but in this case the process is gradual, kept more or less in rein, with no catastrophic outbursts of violence and no resolution of any kind taking place. The astonishing flexibility of the 'modern,' along with its extraordinary functionalism, is here on view. Equally visible are the ever-increasing tensions that beset modern times."

-René Girard, Violence and the Sacred

Mary Worth & French Post-Modernism: 09/04/21

 A new series at The Adventures of Captain Peabody:

"The rhythm of the action is faster and more abrupt; it is reflected in the tragic dialogue or stichomythia, that is, in the exchange of insults and accusations that corresponds to the exchange of blows between warriors locked in single combat.

[...]

Whether the violence is physical or verbal, an interval of time passes between each blow. And each blow is delivered in the hope that it will bring the duel or dialogue to an end, constitute the coup de grace or final word.

The recipient of the blow is thrown momentarily off balance and needs time to pull himself together, to prepare a suitable reply. During this interval his adversary may well believe that the decisive blow has indeed been struck. Victory--or rather, the act of violence that permits no response--thus oscillates between the combatants, without either managing to lay final claim to it.

Only an act of collective expulsion can bring this oscillation to a halt and cast violence outside the community."

-René Girard, Violence and the Sacred

The Dream of MacIan/The Dream of Turnbull

[These are two chapters taken from G.K. Chesterton's 1909 novel "The Ball and the Cross." The novel is not Chesterton's best, but I have always regarded these two chapters, taken by themselves, as among the most incisive of his political writings, and an excellent surrealist short story. It is difficult not to see in the two "visions" experienced by his characters a prophetic glimpse into the events and conflicts of the latter part of the 20th century, as well as of our own time.

Very little context is necessary except to say that the two heroes of the novel are two Scotchmen, Evan MacIan and James Turnbull, one of whom is a Roman Catholic and a Jacobite, and the other of whom is an atheist and a revolutionary republican in the 19th century style. At this stage in the story, our heroes have been captured and imprisoned in a lunatic asylum.]

XV: THE DREAM OF MACIAN

The system of espionage in the asylum was so effective and complete that in practice the patients could often enjoy a sense of almost complete solitude. They could stray up so near to the wall in an apparently unwatched garden as to find it easy to jump over it. They would only have found the error of their calculations if they had tried to jump.

Under this insulting liberty, in this artificial loneliness, Evan MacIan was in the habit of creeping out into the garden after dark--especially upon moonlight nights. The moon, indeed, was for him always a positive magnet in a manner somewhat hard to explain to those of a robuster attitude. Evidently, Apollo is to the full as poetical as Diana; but it is not a question of poetry in the matured and intellectual sense of the word. It is a question of a certain solid and childish fancy. The sun is in the strict and literal sense invisible; that is to say, that by our bodily eyes it cannot properly be seen. But the moon is a much simpler thing; a naked and nursery sort of thing. It hangs in the sky quite solid and quite silver and quite useless; it is one huge celestial snowball. It was at least some such infantile facts and fancies which led Evan again and again during his dehumanized imprisonment to go out as if to shoot the moon.

He was out in the garden on one such luminous and ghostly night, when the steady moonshine toned down all the colours of the garden until almost the strongest tints to be seen were the strong soft blue of the sky and the large lemon moon. He was walking with his face turned up to it in that rather half-witted fashion which might have excused the error of his keepers; and as he gazed he became aware of something little and lustrous flying close to the lustrous orb, like a bright chip knocked off the moon. At first he thought it was a mere sparkle or refraction in his own eyesight; he blinked and cleared his eyes. Then he thought it was a falling star; only it did not fall. It jerked awkwardly up and down in a way unknown among meteors and strangely reminiscent of the works of man. The next moment the thing drove right across the moon, and from being silver upon blue, suddenly became black upon silver; then although it passed the field of light in a flash its outline was unmistakable though eccentric. It was a flying ship.

The vessel took one long and sweeping curve across the sky and came nearer and nearer to MacIan, like a steam-engine coming round a bend. It was of pure white steel, and in the moon it gleamed like the armour of Sir Galahad. The simile of such virginity is not inappropriate; for, as it grew larger and larger and lower and lower, Evan saw that the only figure in it was robed in white from head to foot and crowned with snow-white hair, on which the moonshine lay like a benediction. The figure stood so still that he could easily have supposed it to be a statue. Indeed, he thought it was until it spoke.

"Evan," said the voice, and it spoke with the simple authority of some forgotten father revisiting his children, "you have remained here long enough, and your sword is wanted elsewhere."

"Wanted for what?" asked the young man, accepting the monstrous event with a queer and clumsy naturalness; "what is my sword wanted for?"

"For all that you hold dear," said the man standing in the moonlight; "for the thrones of authority and for all ancient loyalty to law."

Evan looked up at the lunar orb again as if in irrational appeal--a moon calf bleating to his mother the moon. But the face of Luna seemed as witless as his own; there is no help in nature against the supernatural; and he looked again at the tall marble figure that might have been made out of solid moonlight.

Then he said in a loud voice: "Who are you?" and the next moment was seized by a sort of choking terror lest his question should be answered. But the unknown preserved an impenetrable silence for a long space and then only answered: "I must not say who I am until the end of the world; but I may say what I am. I am the law."

And he lifted his head so that the moon smote full upon his beautiful and ancient face.

The face was the face of a Greek god grown old, but not grown either weak or ugly; there was nothing to break its regularity except a rather long chin with a cleft in it, and this rather added distinction than lessened beauty. His strong, well-opened eyes were very brilliant but quite colourless like steel.

MacIan was one of those to whom a reverence and self-submission in ritual come quite easy, and are ordinary things. It was not artificial in him to bend slightly to this solemn apparition or to lower his voice when he said: "Do you bring me some message?"

"I do bring you a message," answered the man of moon and marble. "The king has returned."

Evan did not ask for or require any explanation. "I suppose you can take me to the war," he said, and the silent silver figure only bowed its head again. MacIan clambered into the silver boat, and it rose upward to the stars.

To say that it rose to the stars is no mere metaphor, for the sky had cleared to that occasional and astonishing transparency in which one can see plainly both stars and moon.

As the white-robed figure went upward in his white chariot, he said quite quietly to Evan: "There is an answer to all the folly talked about equality. Some stars are big and some small; some stand still and some circle around them as they stand. They can be orderly, but they cannot be equal."

"They are all very beautiful," said Evan, as if in doubt.

"They are all beautiful," answered the other, "because each is in his place and owns his superior. And now England will be beautiful after the same fashion. The earth will be as beautiful as the heavens, because our kings have come back to us."

"The Stuart--" began Evan, earnestly.

"Yes," answered the old man, "that which has returned is Stuart and yet older than Stuart. It is Capet and Plantagenet and Pendragon. It is all that good old time of which proverbs tell, that golden reign of Saturn against which gods and men were rebels. It is all that was ever lost by insolence and overwhelmed in rebellion. It is your own forefather, MacIan with the broken sword, bleeding without hope at Culloden. It is Charles refusing to answer the questions of the rebel court. It is Mary of the magic face confronting the gloomy and grasping peers and the boorish moralities of Knox. It is Richard, the last Plantagenet, giving his crown to Bolingbroke as to a common brigand. It is Arthur, overwhelmed in Lyonesse by heathen armies and dying in the mist, doubtful if ever he shall return."

"But now--" said Evan, in a low voice.

"But now!" said the old man; "he has returned."

"Is the war still raging?" asked MacIan.

"It rages like the pit itself beyond the sea whither I am taking you," answered the other. "But in England the king enjoys his own again. The people are once more taught and ruled as is best; they are happy knights, happy squires, happy servants, happy serfs, if you will; but free at last of that load of vexation and lonely vanity which was called being a citizen."

"Is England, indeed, so secure?" asked Evan.

"Look out and see," said the guide. "I fancy you have seen this place before."

They were driving through the air towards one region of the sky where the hollow of night seemed darkest and which was quite without stars. But against this black background there sprang up, picked out in glittering silver, a dome and a cross. It seemed that it was really newly covered with silver, which in the strong moonlight was like white flame. But, however, covered or painted, Evan had no difficult in knowing the place again. He saw the great thoroughfare that sloped upward to the base of its huge pedestal of steps. And he wondered whether the little shop was still by the side of it and whether its window had been mended.

As the flying ship swept round the dome he observed other alterations. The dome had been redecorated so as to give it a more solemn and somewhat more ecclesiastical note; the ball was draped or destroyed, and round the gallery, under the cross, ran what looked like a ring of silver statues, like the little leaden images that stood round the hat of Louis XI. Round the second gallery, at the base of the dome, ran a second rank of such images, and Evan thought there was another round the steps below. When they came closer he saw that they were figures in complete armour of steel or silver, each with a naked sword, point upward; and then he saw one of the swords move. These were not statues but an armed order of chivalry thrown in three circles round the cross. MacIan drew in his breath, as children do at anything they think utterly beautiful. For he could imagine nothing that so echoed his own visions of pontifical or chivalric art as this white dome sitting like a vast silver tiara over London, ringed with a triple crown of swords.

As they went sailing down Ludgate Hill, Evan saw that the state of the streets fully answered his companion's claim about the reintroduction of order. All the old blackcoated bustle with its cockney vivacity and vulgarity had disappeared. Groups of labourers, quietly but picturesquely clad, were passing up and down in sufficiently large numbers; but it required but a few mounted men to keep the streets in order. The mounted men were not common policemen, but knights with spurs and plume whose smooth and splendid armour glittered like diamond rather than steel. Only in one place--at the corner of Bouverie Street--did there appear to be a moment's confusion, and that was due to hurry rather than resistance. But one old grumbling man did not get out of the way quick enough, and the man on horseback struck him, not severely, across the shoulders with the flat of his sword.

"The soldier had no business to do that," said MacIan, sharply. "The old man was moving as quickly as he could."

"We attach great importance to discipline in the streets," said the man in white, with a slight smile.

"Discipline is not so important as justice," said MacIan.

The other did not answer.

Then after a swift silence that took them out across St. James's Park, he said: "The people must be taught to obey; they must learn their own ignorance. And I am not sure," he continued, turning his back on Evan and looking out of the prow of the ship into the darkness, "I am not sure that I agree with your little maxim about justice. Discipline for the whole society is surely more important than justice to an individual."

Evan, who was also leaning over the edge, swung round with startling suddenness and stared at the other's back.

"Discipline for society--" he repeated, very staccato, "more important--justice to individual?"

Then after a long silence he called out: "Who and what are you?"

"I am an angel," said the white-robed figure, without turning round.

"You are not a Catholic," said MacIan.

The other seemed to take no notice, but reverted to the main topic.

"In our armies up in heaven we learn to put a wholesome fear into subordinates."

MacIan sat craning his neck forward with an extraordinary and unaccountable eagerness.

"Go on!" he cried, twisting and untwisting his long, bony fingers, "go on!"

"Besides," continued he, in the prow, "you must allow for a certain high spirit and haughtiness in the superior type."

"Go on!" said Evan, with burning eyes.

"Just as the sight of sin offends God," said the unknown, "so does the sight of ugliness offend Apollo. The beautiful and princely must, of necessity, be impatient with the squalid and----"

"Why, you great fool!" cried MacIan, rising to the top of his tremendous stature, "did you think I would have doubted only for that rap with a sword? I know that noble orders have bad knights, that good knights have bad tempers, that the Church has rough priests and coarse cardinals; I have known it ever since I was born. You fool! you had only to say, 'Yes, it is rather a shame,' and I should have forgotten the affair. But I saw on your mouth the twitch of your infernal sophistry; I knew that something was wrong with you and your cathedrals. Something is wrong; everything is wrong. You are not an angel. That is not a church. It is not the rightful king who has come home."

"That is unfortunate," said the other, in a quiet but hard voice, "because you are going to see his Majesty."

"No," said MacIan, "I am going to jump over the side."

"Do you desire death?"

"No," said Evan, quite composedly, "I desire a miracle."

"From whom do you ask it? To whom do you appeal?" said his companion, sternly. "You have betrayed the king, renounced his cross on the cathedral, and insulted an archangel."

"I appeal to God," said Evan, and sprang up and stood upon the edge of the swaying ship.

The being in the prow turned slowly round; he looked at Evan with eyes which were like two suns, and put his hand to his mouth just too late to hide an awful smile.

"And how do you know," he said, "how do you know that I am not God?"

MacIan screamed. "Ah!" he cried. "Now I know who you really are. You are not God. You are not one of God's angels. But you were once."

The being's hand dropped from his mouth and Evan dropped out of the car.

XVI: THE DREAM OF TURNBULL 

Turnbull was walking rather rampantly up and down the garden on a gusty evening chewing his cigar and in that mood when every man suppresses an instinct to spit. He was not, as a rule, a man much acquainted with moods; and the storms and sunbursts of MacIan's soul passed before him as an impressive but unmeaning panorama, like the anarchy of Highland scenery. Turnbull was one of those men in whom a continuous appetite and industry of the intellect leave the emotions very simple and steady. His heart was in the right place; but he was quite content to leave it there. It was his head that was his hobby. His mornings and evenings were marked not by impulses or thirsty desires, not by hope or by heart-break; they were filled with the fallacies he had detected, the problems he had made plain, the adverse theories he had wrestled with and thrown, the grand generalizations he had justified. But even the cheerful inner life of a logician may be upset by a lunatic asylum, to say nothing of whiffs of memory from a lady in Jersey, and the little red-bearded man on this windy evening was in a dangerous frame of mind.

Plain and positive as he was, the influence of earth and sky may have been greater on him than he imagined; and the weather that walked the world at that moment was as red and angry as Turnbull. Long strips and swirls of tattered and tawny cloud were dragged downward to the west exactly as torn red raiment would be dragged. And so strong and pitiless was the wind that it whipped away fragments of red-flowering bushes or of copper beech, and drove them also across the garden, a drift of red leaves, like the leaves of autumn, as in parody of the red and driven rags of cloud.

There was a sense in earth and heaven as of everything breaking up, and all the revolutionist in Turnbull rejoiced that it was breaking up. The trees were breaking up under the wind, even in the tall strength of their bloom: the clouds were breaking up and losing even their large heraldic shapes. Shards and shreds of copper cloud split off continually and floated by themselves, and for some reason the truculent eye of Turnbull was attracted to one of these careering cloudlets, which seemed to him to career in an exaggerated manner. Also it kept its shape, which is unusual with clouds shaken off; also its shape was of an odd sort.

Turnbull continued to stare at it, and in a little time occurred that crucial instant when a thing, however incredible, is accepted as a fact. The copper cloud was tumbling down towards the earth, like some gigantic leaf from the copper beeches. And as it came nearer it was evident, first, that it was not a cloud, and, second, that it was not itself of the colour of copper; only, being burnished like a mirror, it had reflected the red-brown colours of the burning clouds. As the thing whirled like a windswept leaf down towards the wall of the garden it was clear that it was some sort of air-ship made of metal, and slapping the air with big broad fins of steel. When it came about a hundred feet above the garden, a shaggy, lean figure leapt up in it, almost black against the bronze and scarlet of the west, and, flinging out a kind of hook or anchor, caught on to the green apple-tree just under the wall; and from that fixed holding ground the ship swung in the red tempest like a captive balloon.

While our friend stood frozen for an instant by his astonishment, the queer figure in the airy car tipped the vehicle almost upside down by leaping over the side of it, seemed to slide or drop down the rope like a monkey, and alighted (with impossible precision and placidity) seated on the edge of the wall, over which he kicked and dangled his legs as he grinned at Turnbull. The wind roared in the trees yet more ruinous and desolate, the red tails of the sunset were dragged downward like red dragons sucked down to death, and still on the top of the asylum wall sat the sinister figure with the grimace, swinging his feet in tune with the tempest; while above him, at the end of its tossing or tightened cord, the enormous iron air-ship floated as light and as little noticed as a baby's balloon upon its string.

Turnbull's first movement after sixty motionless seconds was to turn round and look at the large, luxuriant parallelogram of the garden and the long, low rectangular building beyond. There was not a soul or a stir of life within sight. And he had a quite meaningless sensation, as if there never really had been any one else there except he since the foundation of the world.

Stiffening in himself the masculine but mirthless courage of the atheist, he drew a little nearer to the wall and, catching the man at a slightly different angle of the evening light, could see his face and figure quite plain. Two facts about him stood out in the picked colours of some piratical schoolboy's story. The first was that his lean brown body was bare to the belt of his loose white trousers; the other that through hygiene, affectation, or whatever other cause, he had a scarlet handkerchief tied tightly but somewhat aslant across his brow. After these two facts had become emphatic, others appeared sufficiently important. One was that under the scarlet rag the hair was plentiful, but white as with the last snows of mortality. Another was that under the mop of white and senile hair the face was strong, handsome, and smiling, with a well-cut profile and a long cloven chin. The length of this lower part of the face and the strange cleft in it (which gave the man, in quite another sense from the common one, a double chin) faintly spoilt the claim of the face to absolute regularity, but it greatly assisted it in wearing the expression of half-smiling and half-sneering arrogance with which it was staring at all the stones, all the flowers, but especially at the solitary man.

"What do you want?" shouted Turnbull.

"I want you, Jimmy," said the eccentric man on the wall, and with the very word he had let himself down with a leap on to the centre of the lawn, where he bounded once literally like an India-rubber ball and then stood grinning with his legs astride. The only three facts that Turnbull could now add to his inventory were that the man had an ugly-looking knife swinging at his trousers belt, that his brown feet were as bare as his bronzed trunk and arms, and that his eyes had a singular bleak brilliancy which was of no particular colour.

"Excuse my not being in evening dress," said the newcomer with an urbane smile. "We scientific men, you know--I have to work my own engines--electrical engineer--very hot work."

"Look here," said Turnbull, sturdily clenching his fists in his trousers pockets, "I am bound to expect lunatics inside these four walls; but I do bar their coming from outside, bang out of the sunset clouds."

"And yet you came from the outside, too, Jim," said the stranger in a voice almost affectionate.

"What do you want?" asked Turnbull, with an explosion of temper as sudden as a pistol shot.

"I have already told you," said the man, lowering his voice and speaking with evident sincerity; "I want you."

"What do you want with me?"

"I want exactly what you want," said the new-comer with a new gravity. "I want the Revolution."

Turnbull looked at the fire-swept sky and the wind-stricken woodlands, and kept on repeating the word voicelessly to himself--the word that did indeed so thoroughly express his mood of rage as it had been among those red clouds and rocking tree-tops. "Revolution!" he said to himself. "The Revolution--yes, that is what I want right enough--anything, so long as it is a Revolution."

To some cause he could never explain he found himself completing the sentence on the top of the wall, having automatically followed the stranger so far. But when the stranger silently indicated the rope that led to the machine, he found himself pausing and saying: "I can't leave MacIan behind in this den."

"We are going to destroy the Pope and all the kings," said the new-comer. "Would it be wiser to take him with us?"

Somehow the muttering Turnbull found himself in the flying ship also, and it swung up into the sunset.

"All the great rebels have been very little rebels," said the man with the red scarf. "They have been like fourth-form boys who sometimes venture to hit a fifth-form boy. That was all the worth of their French Revolution and regicide. The boys never really dared to defy the schoolmaster."

"Whom do you mean by the schoolmaster?" asked Turnbull.

"You know whom I mean," answered the strange man, as he lay back on cushions and looked up into the angry sky.

They seemed rising into stronger and stronger sunlight, as if it were sunrise rather than sunset. But when they looked down at the earth they saw it growing darker and darker. The lunatic asylum in its large rectangular grounds spread below them in a foreshortened and infantile plan, and looked for the first time the grotesque thing that it was. But the clear colours of the plan were growing darker every moment. The masses of rose or rhododendron deepened from crimson to violet. The maze of gravel pathways faded from gold to brown. By the time they had risen a few hundred feet higher nothing could be seen of that darkening landscape except the lines of lighted windows, each one of which, at least, was the light of one lost intelligence. But on them as they swept upward better and braver winds seemed to blow, and on them the ruby light of evening seemed struck, and splashed like red spurts from the grapes of Dionysus. Below them the fallen lights were literally the fallen stars of servitude. And above them all the red and raging clouds were like the leaping flags of liberty.

The man with the cloven chin seemed to have a singular power of understanding thoughts; for, as Turnbull felt the whole universe tilt and turn over his head, the stranger said exactly the right thing.

"Doesn't it seem as if everything were being upset?" said he; "and if once everything is upset, He will be upset on top of it."

Then, as Turnbull made no answer, his host continued:

"That is the really fine thing about space. It is topsy-turvy. You have only to climb far enough towards the morning star to feel that you are coming down to it. You have only to dive deep enough into the abyss to feel that you are rising. That is the only glory of this universe--it is a giddy universe."

Then, as Turnbull was still silent, he added:

"The heavens are full of revolution--of the real sort of revolution. All the high things are sinking low and all the big things looking small. All the people who think they are aspiring find they are falling head foremost. And all the people who think they are condescending find they are climbing up a precipice. That is the intoxication of space. That is the only joy of eternity--doubt. There is only one pleasure the angels can possibly have in flying, and that is, that they do not know whether they are on their head or their heels."

Then, finding his companion still mute, he fell himself into a smiling and motionless meditation, at the end of which he said suddenly:

"So MacIan converted you?"

Turnbull sprang up as if spurning the steel car from under his feet. "Converted me!" he cried. "What the devil do you mean? I have known him for a month, and I have not retracted a single----"

"This Catholicism is a curious thing," said the man of the cloven chin in uninterrupted reflectiveness, leaning his elegant elbows over the edge of the vessel; "it soaks and weakens men without their knowing it, just as I fear it has soaked and weakened you."

Turnbull stood in an attitude which might well have meant pitching the other man out of the flying ship.

"I am an atheist," he said, in a stifled voice. "I have always been an atheist. I am still an atheist." Then, addressing the other's indolent and indifferent back, he cried: "In God's name what do you mean?"

And the other answered without turning round:

"I mean nothing in God's name."

Turnbull spat over the edge of the car and fell back furiously into his seat.

The other continued still unruffled, and staring over the edge idly as an angler stares down at a stream.

"The truth is that we never thought that you could have been caught," he said; "we counted on you as the one red-hot revolutionary left in the world. But, of course, these men like MacIan are awfully clever, especially when they pretend to be stupid."

Turnbull leapt up again in a living fury and cried: "What have I got to do with MacIan? I believe all I ever believed, and disbelieve all I ever disbelieved. What does all this mean, and what do you want with me here?"

Then for the first time the other lifted himself from the edge of the car and faced him.

"I have brought you here," he answered, "to take part in the last war of the world."

"The last war!" repeated Turnbull, even in his dazed state a little touchy about such a dogma; "how do you know it will be the last?"

The man laid himself back in his reposeful attitude, and said:

"It is the last war, because if it does not cure the world for ever, it will destroy it."

"What do you mean?"

"I only mean what you mean," answered the unknown in a temperate voice. "What was it that you always meant on those million and one nights when you walked outside your Ludgate Hill shop and shook your hand in the air?"

"Still I do not see," said Turnbull, stubbornly.

"You will soon," said the other, and abruptly bent downward one iron handle of his huge machine. The engine stopped, stooped, and dived almost as deliberately as a man bathing; in their downward rush they swept within fifty yards of a big bulk of stone that Turnbull knew only too well. The last red anger of the sunset was ended; the dome of heaven was dark; the lanes of flaring light in the streets below hardly lit up the base of the building. But he saw that it was St. Paul's Cathedral, and he saw that on the top of it the ball was still standing erect, but the cross was stricken and had fallen sideways. Then only he cared to look down into the streets, and saw that they were inflamed with uproar and tossing passions.

"We arrive at a happy moment," said the man steering the ship. "The insurgents are bombarding the city, and a cannon-ball has just hit the cross. Many of the insurgents are simple people, and they naturally regard it as a happy omen."

"Quite so," said Turnbull, in a rather colourless voice.

"Yes," replied the other. "I thought you would be glad to see your prayer answered. Of course I apologize for the word prayer."

"Don't mention it," said Turnbull.

The flying ship had come down upon a sort of curve, and was now rising again. The higher and higher it rose the broader and broader became the scenes of flame and desolation underneath.

Ludgate Hill indeed had been an uncaptured and comparatively quiet height, altered only by the startling coincidence of the cross fallen awry. All the other thoroughfares on all sides of that hill were full of the pulsation and the pain of battle, full of shaking torches and shouting faces. When at length they had risen high enough to have a bird's-eye view of the whole campaign, Turnbull was already intoxicated. He had smelt gunpowder, which was the incense of his own revolutionary religion.

"Have the people really risen?" he asked, breathlessly. "What are they fighting about?"

"The programme is rather elaborate," said his entertainer with some indifference. "I think Dr. Hertz drew it up."

Turnbull wrinkled his forehead. "Are all the poor people with the Revolution?" he asked.

The other shrugged his shoulders. "All the instructed and class-conscious part of them without exception," he replied. "There were certainly a few districts; in fact, we are passing over them just now--"

Turnbull looked down and saw that the polished car was literally lit up from underneath by the far-flung fires from below. Underneath whole squares and solid districts were in flames, like prairies or forests on fire.

"Dr. Hertz has convinced everybody," said Turnbull's cicerone in a smooth voice, "that nothing can really be done with the real slums. His celebrated maxim has been quite adopted. I mean the three celebrated sentences: 'No man should be unemployed. Employ the employables. Destroy the unemployables.'"

There was a silence, and then Turnbull said in a rather strained voice: "And do I understand that this good work is going on under here?"

"Going on splendidly," replied his companion in the heartiest voice. "You see, these people were much too tired and weak even to join the social war. They were a definite hindrance to it."

"And so you are simply burning them out?"

"It does seem absurdly simple," said the man, with a beaming smile, "when one thinks of all the worry and talk about helping a hopeless slave population, when the future obviously was only crying to be rid of them. There are happy babes unborn ready to burst the doors when these drivellers are swept away."

"Will you permit me to say," said Turnbull, after reflection, "that I don't like all this?"

"And will you permit me to say," said the other, with a snap, "that I don't like Mr. Evan MacIan?"

Somewhat to the speaker's surprise this did not inflame the sensitive sceptic; he had the air of thinking thoroughly, and then he said: "No, I don't think it's my friend MacIan that taught me that. I think I should always have said that I don't like this. These people have rights."

"Rights!" repeated the unknown in a tone quite indescribable. Then he added with a more open sneer: "Perhaps they also have souls."

"They have lives!" said Turnbull, sternly; "that is quite enough for me. I understood you to say that you thought life sacred."

"Yes, indeed!" cried his mentor with a sort of idealistic animation. "Yes, indeed! Life is sacred--but lives are not sacred. We are improving Life by removing lives. Can you, as a free-thinker, find any fault in that?"

"Yes," said Turnbull with brevity.

"Yet you applaud tyrannicide," said the stranger with rationalistic gaiety. "How inconsistent! It really comes to this: You approve of taking away life from those to whom it is a triumph and a pleasure. But you will not take away life from those to whom it is a burden and a toil."

Turnbull rose to his feet in the car with considerable deliberation, but his face seemed oddly pale. The other went on with enthusiasm.

"Life, yes, Life is indeed sacred!" he cried; "but new lives for old! Good lives for bad! On that very place where now there sprawls one drunken wastrel of a pavement artist more or less wishing he were dead--on that very spot there shall in the future be living pictures; there shall be golden girls and boys leaping in the sun."

Turnbull, still standing up, opened his lips. "Will you put me down, please?" he said, quite calmly, like on stopping an omnibus.

"Put you down--what do you mean?" cried his leader. "I am taking you to the front of the revolutionary war, where you will be one of the first of the revolutionary leaders."

"Thank you," replied Turnbull with the same painful constraint. "I have heard about your revolutionary war, and I think on the whole that I would rather be anywhere else."

"Do you want to be taken to a monastery," snarled the other, "with MacIan and his winking Madonnas."

"I want to be taken to a madhouse," said Turnbull distinctly, giving the direction with a sort of precision. "I want to go back to exactly the same lunatic asylum from which I came."

"Why?" asked the unknown.

"Because I want a little sane and wholesome society," answered Turnbull.

There was a long and peculiar silence, and then the man driving the flying machine said quite coolly: "I won't take you back."

And then Turnbull said equally coolly: "Then I'll jump out of the car."

The unknown rose to his full height, and the expression in his eyes seemed to be made of ironies behind ironies, as two mirrors infinitely reflect each other. At last he said, very gravely: "Do you think I am the devil?"

"Yes," said Turnbull, violently. "For I think the devil is a dream, and so are you. I don't believe in you or your flying ship or your last fight of the world. It is all a nightmare. I say as a fact of dogma and faith that it is all a nightmare. And I will be a martyr for my faith as much as St. Catherine, for I will jump out of this ship and risk waking up safe in bed."

After swaying twice with the swaying vessel he dived over the side as one dives into the sea. For some incredible moments stars and space and planets seemed to shoot up past him as the sparks fly upward; and yet in that sickening descent he was full of some unnatural happiness. He could connect it with no idea except one that half escaped him--what Evan had said of the difference between Christ and Satan; that it was by Christ's own choice that He descended into hell.

When he again realized anything, he was lying on his elbow on the lawn of the lunatic asylum, and the last red of the sunset had not yet disappeared.