The Man with the Black Feather. Гастон Леру
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shut up in the Conciergerie or betrayed on the First of April.
However he had just discovered, in the Journal de Barbier, a favourite of the Regent who, strangely enough, was exactly the man he was looking for, when there came a development of his case which plunged him into a profound consternation.
He had sent Marceline down to his country cottage on the banks of the Marne, to which it was their habit to betake themselves at the beginning of July; and Adolphe had gone down to the village inn, to help her get it in order for their stay. Their absence left him freer to prosecute his researches. Then on the morning of the anniversary of his wedding-day he went down to join them at the cottage. He had called it "Azure Waves Villa," in spite of the remonstrances of Adolphe, who had urged that such a name was only suitable to a cottage by the sea. Theophrastus had been firm in the matter because, he declared, he had often been to Treport, and the sea was always green; whereas, fishing for gudgeon in the Marne, he had frequently observed that its waves were blue.
He found his wife and friend awaiting him eagerly on its threshold; and as with the air of a favourite of the Regent, he complimented Marceline on her charming appearance, he gracefully waved his green umbrella, from which he seldom allowed himself to be parted, in the fashion in which he believed the dandies waved their canes at the beginning of the eighteenth century.
He found the household in the stress of the preparations for the anniversary dinner, to which several of his friends in the neighbourhood brought their wives to do honour to Theophrastus and Marceline.
Still the favourite of the Regent, to the astonishment of Marceline and Adolphe, he found a few gracious words of compliment for each guest. Neither of them had ever seen him so shine as host before.
They dined in a tent in the garden; and the talk at once turned on fishing, a sport to which they were all devoted; and they did their best to be accurate about their exploits. M. Lopard had caught a three-pound pike; old Mlle. Taburet complained bitterly that someone had been fishing in her favourite pool; a third declared that the fish were being overfed; and there was a long discussion on ground-bait.
Theophrastus said nothing: he suddenly found these good people too middle-class for him. He would have liked to raise the level of the conversation; and he would have preferred it to deal with the matters which filled his fevered imagination.
Towards the end of dinner he found a way to set Adolphe talking of ghosts. Then Madame Lopard told them of the extraordinary doings of a somnambulist who lived near; and at once Adolphe explained the phenomena of somnambulism according to the Spiritualistic theory, and quoted Allan Kardec. Adolphe was never at a loss to explain "phenomena." Then, at last, they came to the matter to which Theophrastus was burning to bring them, the Transmigration of Souls.
Marceline observed that our reason rejected the hypothesis; and Adolphe protested vigorously: "Nothing is lost in nature," he said authoritatively. "Everything is transformed, souls and bodies alike. The transmigration of souls with a view to their purification is a belief which goes back to the remotest antiquity; and the philosophers of all ages have been careful not to deny it."
"But if one came back into a body, one would know it," said Marceline.
"Not always, only sometimes," said Adolphe confidently.
"Sometimes? Is that so?" said Theophrastus quickly; and his heart began to beat tumultuously.
"Oh, yes: there are instances—authentic instances," said Adolphe emphatically. "Ptolemy Cæsarion, Cleopatra's son and King of Egypt thirty years before Christ, recollected perfectly that he had been the philosopher Pythagoras who lived six hundred years before him."
"Impossible!" cried the ladies; and the men smiled with an air of superior wisdom.
"It's nothing to laugh at, gentlemen. It's the most serious subject in the world," said Adolphe sternly. "The actual transformation of our bodies which is the last word in Science, is in entire accord with the theory of Reincarnation. What is this theory of transformation except that living beings transform themselves into one another? Nature for ever presents herself to us as a creative flame unceasingly perfecting types, on her way to the attainment of an ideal which will be the final crown of the Law of Progress. Since Nature has only one aim, what she does for bodies, she does also for souls. I can assure you that this is the case, for I have studied this question, which is the very foundation of all sound Science."
None of the party understood Adolphe's discourse, a fact which filled him with quiet pride; but they listened to him in an ecstasy; and he was pleased to see that Theophrastus, as a rule so restive under such discussions, was listening with the liveliest interest. It was an attitude hardly to be wondered at in a man who was hearing that what seemed a wild imagining of his delirium rested on a firm scientific basis.
"The transmigration of souls was taught in India, the cradle of the human race," Adolphe continued in his most professorial tone, delighted to have caught the ear of the party. "Then it was taught in Egypt, then in Greece by Pythagoras. Plato took the doctrine from him; and adduced irrefutable proofs in his Phædo that souls do not pass into eternal exile but return to animate new bodies."
"Oh, if we could only have proofs of a fact like that!" cried Madame Sampic, the wife of the schoolmaster of Pont-aux-Dames, with enthusiasm.
"If we had, I shouldn't mind dying one bit," said old Mlle. Taburet, who was in mortal fear of her approaching end.
"There are proofs—irrefutable proofs," said Adolphe solemnly. "There are two: one drawn from the general order of Nature, one from human consciousness. Firstly, Nature is governed by the law of contradictions, says Plato, meaning by that that when we see in her bosom death succeed life we are compelled to believe that life succeeds death. Is that clear to you?"
"Yes, yes," cried several of the guests, without understanding a word he was saying.
"Moreover, Plato continues, since nothing can be born from nothing, if the beings we see die were never to return to life, everything would end by becoming absorbed in death, and Nature would be moving towards an eternal sleep. Have I made this first proof clear?"
"Yes, yes: the second!" cried his fellow guests, quite untruthfully.
"Secondly," said Adolphe, growing absolutely pontifical, "when, after having observed the general laws of the Universe, we descend into the depths of our own being, we find the same dogma confirmed by the fact of memory. 'To learn,' cries Plato to the Universe, 'To learn is nothing else but to remember.' Since our soul learns, it is that it remembers. And what does it remember if not that it has lived before, and that it has lived in another body? 'Why should we not believe that in quitting the body which it animates at the moment, it must animate several others in succession?' I am quoting Plato word for word," said Adolphe in a tone of ringing triumph.
"And Plato is a person to be reckoned with," said Theophrastus warmly.
"Charles Fourier says," said Adolphe, moving on to the modern, "Where is the old man who does not desire not to be certain of carrying into another life the experience he has acquired in this one? To assert that this desire can never be realised is to admit that the Deity would deceive us. We must then recognise that we have lived already, before being what we are to-day, and that many more lives await us. All these lives—Fourier adds with a precision for which we cannot be sufficiently thankful—to the number of a hundred and ten are distributed over five stages of unequal extent and cover a period of eighty-one thousand years."
"Eighty-one thousand years! That's pretty filling!" interrupted M. Lopard.
"We spend twenty-seven thousand of them on our planet and the other fifty-four thousand elsewhere," explained Adolphe.
"And how long is it before we come back into another body?" asked Madame Bache.
"At least two or three thousand years, if we are to believe Allan Kardec, always supposing that we have not died a violent death. Then, especially if one has been executed, one may be reincarnated at the end of two hundred years," said Adolphe.
"That's it! They must have hanged me," said Theophrastus to himself. "Or if they didn't hang a man of my quality, they beheaded me. All the same," he went on to think, with a natural pride, "if these people here knew that they were sitting