Ayesha: The Return of She. Генри Райдер Хаггард
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were charmed. We could not see or hear, yet we were led. Clinging to the yak, we struggled downward and homewards, till at length out of the turmoil and the gloom its instinct brought us unharmed to the door of the monastery, where the old abbot embraced us in his joy, and the monks put up prayers of thanks. For they were sure that we must be dead. Through such a storm, they said, no man had ever lived before.
It was still mid-winter, and oh! the awful weariness of those months of waiting. In our hands was the key, yonder amongst those mountains lay the door, but not yet might we set that key within its lock. For between us and these stretched the great desert, where the snow rolled like billows, and until that snow melted we dared not attempt its passage. So we sat in the monastery, and schooled our hearts to patience.
Still even to these frozen wilds of Central Asia spring comes at last. One evening the air felt warm, and that night there were only a few degrees of frost. The next the clouds banked up, and in the morning not snow was falling from them, but rain, and we found the old monks preparing their instruments of husbandry, as they said that the season of sowing was at hand. For three days it rained, while the snows melted before our eyes. On the fourth torrents of water were rushing down the mountain and the desert was once more brown and bare, though not for long, for within another week it was carpeted with flowers. Then we knew that the time had come to start.
“But whither go you? Whither go you?” asked the old abbot in dismay. “Are you not happy here? Do you not make great strides along the Path, as may be known by your pious conversation? Is not everything that we have your own? Oh! why would you leave us?”
“We are wanderers,” we answered, “and when we see mountains in front of us we must cross them.”
Kou-en looked at us shrewdly, then asked —
“What do you seek beyond the mountains? And, my brethren, what merit is gathered by hiding the truth from an old man, for such concealments are separated from falsehoods but by the length of a single barleycorn. Tell me, that at least my prayers may accompany you.”
“Holy abbot,” I said, “awhile ago yonder in the library you made a certain confession to us.”
“Oh! remind me not of it,” he said, holding up his hands. “Why do you wish to torment me?”
“Far be the thought from us, most kind friend and virtuous man,” I answered. “But, as it chances, your story is very much our own, and we think that we have experience of this same priestess.”
“Speak on,” he said, much interested.
So I told him the outlines of our tale; for an hour or more I told it while he sat opposite to us swaying his head like a tortoise and saying nothing. At length it was done.
“Now,” I added, “let the lamp of your wisdom shine upon our darkness. Do you not find this story wondrous, or do you perchance think that we are liars?”
“Brethren of the great monastery called the World,” Kou-en answered with his customary chuckle, “why should I think you liars who, from the moment my eyes fell upon you, knew you to be true men? Moreover, why should I hold this tale so very wondrous? You have but stumbled upon the fringe of a truth with which we have been acquainted for many, many ages.
“Because in a vision she showed you this monastery, and led you to a spot beyond the mountains where she vanished, you hope that this woman whom you saw die is re-incarnated yonder. Why not? In this there is nothing impossible to those who are instructed in the truth, though the lengthening of her last life was strange and contrary to experience. Doubtless you will find her there as you expect, and doubtless her khama, or identity, is the same as that which in some earlier life of hers once brought me to sin.
“Only be not mistaken, she is no immortal; nothing is immortal. She is but a being held back by her own pride, her own greatness if you will, upon the path towards Nirvana. That pride will be humbled, as already it has been humbled; that brow of majesty shall be sprinkled with the dust of change and death, that sinful spirit must be purified by sorrows and by separations. Brother Leo, if you win her, it will be but to lose, and then the ladder must be reclimbed. Brother Holly, for you as for me loss is our only gain, since thereby we are spared much woe. Oh! bide here and pray with me. Why dash yourselves against a rock? Why labour to pour water into a broken jar whence it must sink into the sands of profitless experience, and there be wasted, whilst you remain athirst?”
“Water makes the sand fertile,” I answered. “Where water falls, life comes, and sorrow is the seed of joy.”
“Love is the law of life,” broke in Leo; “without love there is no life. I seek love that I may live. I believe that all these things are ordained to an end which we do not know. Fate draws me on – I fulfil my fate – ”
“And do but delay your freedom. Yet I will not argue with you, brother, who must follow your own road. See now, what has this woman, this priestess of a false faith if she be so still, brought you in the past? Once in another life, or so I understand your story, you were sworn to a certain nature-goddess, who was named Isis, were you not, and to her alone? Then a woman tempted you, and you fled with her afar. And there what found you? The betrayed and avenging goddess who slew you, or if not the goddess, one who had drunk of her wisdom and was the minister of her vengeance. Having that wisdom this minister – woman or evil spirit – refused to die because she had learned to love you, but waited knowing that in your next life she would find you again, as indeed she would have done more swiftly in Devachan had she died without living on alone in so much misery. And she found you, and she died, or seemed to die, and now she is re-born, as she must be, and doubtless you will meet once more, and again there must come misery. Oh! my friends, go not across the mountains; bide here with me and lament your sins.”
“Nay,” answered Leo, “we are sworn to a tryst, and we do not break our word.”
“Then, brethren, go keep your tryst, and when you have reaped its harvest think upon my sayings, for I am sure that the wine you crush from the vintage of your desire will run red like blood, and that in its drinking you shall find neither forgetfulness nor peace. Made blind by a passion of which well I know the sting and power, you seek to add a fair-faced evil to your lives, thinking that from this unity there shall be born all knowledge and great joy.
“Rather should you desire to live alone in holiness until at length your separate lives are merged and lost in the Good Unspeakable, the eternal bliss that lies in the last Nothingness. Ah! you do not believe me now; you shake your heads and smile; yet a day will dawn, it may be after many incarnations, when you shall bow them in the dust and weep, saying to me, ‘Brother Kou-en, yours were the words of wisdom, ours the deeds of foolishness;’” and with a deep sigh the old man turned and left us.
“A cheerful faith, truly,” said Leo, looking after him, “to dwell through aeons in monotonous misery in order that consciousness may be swallowed up at last in some void and formless abstraction called the ‘Utter Peace.’ I would rather take my share of a bad world and keep my hope of a better. Also I do not think that he knows anything of Ayesha and her destiny.”
“So would I,” I answered, “though perhaps he is right after all. Who can tell? Moreover, what is the use of reasoning? Leo, we have no choice; we follow our fate. To what that fate may lead us we shall learn in due season.”
Then we went to rest, for it was late, though I found little sleep that night. The warnings of the ancient abbot, good and learned man as he was, full also of ripe experience and of the foresighted wisdom that is given to such as he, oppressed me deeply. He promised us sorrow and bloodshed beyond the mountains, ending in death and rebirths full of misery. Well, it might be so, but no approaching sufferings could stay our feet. And even if they could, they should not, since to see her face again I was ready to brave them all. And if this was my case what must be that of Leo!
A strange theory that of Kou-en’s, that Ayesha was the goddess in old Egypt to whom Kallikrates was priest, or at the least her representative. That the royal Amenartas, with whom he fled, seduced him from the goddess to whom he was sworn. That this goddess incarnate in Ayesha – or using the woman Ayesha and her passions as her instruments – was avenged upon them both at Kôr, and that there in an after age the bolt she shot