Tuesday 31 May 2022

Tuesday's Serial: “The Blind Spot” by Austin Hall and Homer Eon Flint (in English) - VII

XVIII. — CHARLOTTE'S STORY

I do not know. It is hard to write after what has happened.

Hobart says that it is why I am to write it. It is to be a plain narrative. Besides, he is very busy and cannot do it himself. There must be some record. I shall do my best and hold out of my writing as much as I can of my emotion. I shall start with the Nervina.

It was the first I knew; the first warning. Looking back I cannot but wonder. No person I think who has ever seen the Nervina can do much else; she is so beautiful! Beautiful? Why do I say it? I should be jealous and I should hate her. Yet I do not. Why is it?

It was about eight months after Hobart had left for South America. I remember those eight months as the longest in my life; because of Harry. I am a girl and I like attention; all girls do. Ordinarily he would come over every fortnight at least. After Hobart had gone he came once only, and of course I resented the inattention.

It seemed to me that no business could be of enough importance if he really loved me. Even his letters were few and far between. What he wrote were slow and weary and of an undertone that I could not fathom. I—loved Harry. I could not understand it. I had a thousand fearful thoughts and jealousies; but they were feminine and in no way approximated even the beginning of the truth. Inattention was not like Harry. It was not until the coming of the Nervina that I was afraid.

Afraid? I will not say that—exactly. It was rather a suspicion, a queer undercurrent of wonder and doubt. The beauty of the girl, her interest in Harry and myself, her concern over this ring, put me a bit on guard. I wondered what this ring had to do with Harry Wendel.

She did not tell me in exact words or in literal explanation; but she managed to convey all too well a lurking impression of its sinister potency. It was something baleful, something the very essence of which would break down the life of one who wore it. Harry had come into its possession by accident and she would save him. She had failed through direct appeal. Now she had come to me. She did not say a word of the Blind Spot.

And the next day came Harry. It was really a shock, though I had been warned by the girl. He was not Harry at all, but another. His eyes were dim and they had lost their lustre; when they did show light at all, it was a kind that was a bit fearful. He was wan, worn, and shrunk to a shadow, as if he had gone through a long illness.

He said he had not been sick. He maintained that he was quite well physically. And on his finger was the ring of which the girl had spoken. Its value must have been incalculable. Wherever he moved his hand its blue flame cut a path through the darkness. But he said nothing about it. I waited and wondered and was afraid. It was not until our walk under the elm trees that it was mentioned.

It was a full moon; a wonderful, mellow moon of summer. He stopped suddenly and gazed up at the orb above us. It seemed to me that his mind was wandering, he held me closely—tenderly. He was not at all like Harry. There was a missing of self, of individuality; he spoke in abstractions.

“The maiden of the moonbeams?” he said. “What can it mean?”

And then I asked him. He has already told of our conversation. It was the ring of which the Nervina had told me. It had to do with the Blind Spot—the great secret that had taken Dr. Holcomb. He would not give it to me. I worked hard, for even then I was not afraid of it. Something told me—I must do it to save him. It was weird, and something I could not understand—but I must do it for Harry.

I failed. Though he was broken in every visible way there was one thing as strong as ever—his honour. He was not afraid; he had been the same in his boyhood. When we parted that night he kissed me. I shall never forget how long he looked into my eyes, nor his sadness. That is all. The next morning he left for San Francisco.

And then came the end. A message; abrupt and sudden. It was some time after and put a period to my increasing stress and worry. It read:

 

CITY OF PERU DOCKS TONIGHT AT EIGHT. MEET ME AT THE PIER. HOBART COMING,—HARRY.

 

It was a short message and a bit twisted. In ordinary circumstances he would have motored down and brought me back to greet Hobart. It was a bit strange that I should meet him at the pier. However, I had barely time to get to the city if I hurried.

I shall never forget that night.

It was dark when I reached San Francisco. I was a full twenty minutes early at the pier. A few people were waiting. I looked about for Harry. He was to meet me and I was certain that I would find him. But he was not there. Of course there was still time. He was sure to be on hand to greet Hobart.

Nevertheless, I had a vague mistrust. Since that strange visit I had not been sure. Harry wasn't well. There was something to this mystery that he had not told me. Why had he asked me to meet him at the pier? Why didn't he come? When the boat docked and he was still missing I was doubly worried.

Hobart came down the gangplank. He was great, strong, healthy, and it seemed to me in a terrible hurry. He scanned the faces hurriedly and ran over to me.

“Where's Harry?” He kissed me and in the same breath repeated, “Where's Harry?”

“Oh, Hobart!” I exclaimed. “What's the matter with Harry? Tell me. It's something terrible!”

He was afraid. Plainly I could see that! There were lines of anxiety about his eyes. He clutched me by the arm and drew me away.

“He was to meet me here,” I said. “He didn't come. He was to meet me here! Oh, Hobart, I saw him some time ago. He was—it was not Harry at all! Do you know anything about it?”

For a minute he stood still, looking at me. I had never seen Hobart frightened; but at that moment there was that in his eyes which I could not understand. He caught me by the arm and started out almost at a run. There were many people and we dodged in and out among them. Hobart carried a suitcase. He hailed a taxi.

I don't know how I got into the car. It was a blur. I was frightened. Some terrible thing had occurred, and Hobart knew it. I remember a few words spoken to the driver. “Speed, speed, no limit; never mind the law—and Chatterton Place!” After that the convulsive jerking over the cobbled streets, a climbing over hills and twisted corners. And Hobart at my side. “Faster—faster,” he was saying; “faster! My lord, was there ever a car so slow! Harry! Harry!” I could hear him breathing a prayer. Another hill; the car turned and came suddenly to a stop! Hobart leaped out.

A sombre two-storey house; a light burning in one of the windows, a dim light, almost subdued and uncanny. I had never seen anything so lonely as that light; it was grey, uncertain, scarcely a flicker. Perhaps it was my nerves. I had scarcely strength to climb the steps. Hobart grasped the knob and thrust open the door; I can never forget it.

It is hard to write. The whole thing! The room; the walls lined with books; the dim, pale light, the faded green carpet, and the man. Pale, worn, almost a shadow of his former self. Was it Harry Wendel? He had aged forty years. He was stooped, withered, exhausted. A bottle of brandy on the desk before him. In his weak, thin hand an empty wineglass. The gem upon his finger glowed with a flame that was almost wicked; it was blue, burning, giving out sparkles of light—like a colour out of hell. The path of its light was unholy—it was too much alive.

We both sprang forward. Hobart seized him by the shoulders.

“Harry, old boy; Harry! Don't you know us? It's Hobart and Charlotte.”

It was terrible. He didn't seem to know. He looked right at us. But he spoke in abstractions.

“Two,” he said. And he listened. “Two! Don't you hear it?” He caught Hobart by the arm. “Now, listen. Two! No, it's three. Did I say three? Can't you hear? It's the old lady. She speaks out of the shadows. There! There! Now, listen. She has been counting to me. Always she says three! Soon it will be four.”

What did he mean? What was it about? Who was the old lady? I looked round. I saw no one. Hobart stooped over. Harry began slowly to recognise us. It was as if his mind had wandered and was coming back from a far place. He spoke slowly; his words were incoherent and rambling.

“Hobart,” he said; “you know her. She is the maiden out of the moonbeams. The Rhamda, he is our enemy. Hobart, Charlotte. I know so much. I cannot tell you. You are two hours late. It's a strange thing. I have found it and I think I know. It came suddenly. The discovery of the great professor. Why didn't you come two hours earlier? We might have conquered.”

He dropped his head upon his arms; then as suddenly he looked up. He drew the ring from his finger.

“Give it to Charlotte,” he said. “It won't hurt her. Don't touch it yourself. Had I only known. Watson didn't know—”

He straightened; he was tense, rigid, listening.

“Do you hear anything? Listen! Can you hear? It's the old lady. There—”

But there was not a sound; only the rumble of the streets, the ticking of the clock, and our heart-beats. Again he went through the counting.

“Hobart!”

“Yes, Harry.”

“And Charlotte! The ring—ah, yet it was there, Keep it. Give it to no one. Two hours ago we might have conquered. But I had to keep the ring. It was too much, too powerful; a man may not wear it. Charlotte”—he took my hand and ran the ring upon my finger. “Poor Charlotte. Here is the ring. The most wonderful—”

Again he dropped over. He was weak—there was something going from him minute by minute.

“Water,” he asked. “Hobart, some water.”

It was too pitiful. Harry, our Harry—come to a strait like this! Hobart rushed to another room with the tumbler. I could hear him fumbling. I stooped over Harry. But he held up his hand.

“No, Charlotte, no. You must not. If—”

He stopped. Again the strange attention, as if he was listening to something far off in the distance; the pupils of his hollow, worn, lustreless eyes were pin-points. He stood on his feet rigid, quivering; then he held up his hand. “Listen!”

But there was nothing. It was just as before; merely the murmuring of the city night, and the clock ticking.

“It's the dog! D'you hear her? And the old lady. Now listen, 'Two! Now there are two! Three! Three! Now there are three!' There—now.” He turned to me. “Can you hear it, Charlotte? No? How strange. Perhaps—” He pointed to the corner of the room. “That paper. Will you—”

I shall always go over that moment. I have thought over it many times and have wondered at the sequence. Had I not stepped across the library, what would have happened?

What was it.

I had stooped to pick up the piece of paper. There came a queer, cracking, snapping sound, almost audible, I have a strange recollection of Harry standing up by the side of the desk—a flitting vision. An intuition of some terrible force. It was out of nothing—nowhere—approaching. I turned about. And I saw it—the dot of blue.

Blue! That is what it was at first. Blue and burning, like the flame of a million jewels centred into a needlepoint. On the ceiling directly above Harry's head. It was scintillating, coruscating, opalescent; but it was blue most of all. It was the colour of life and of death; it was burning, throbbing, concentrated. I tried to scream. But I was frozen with horror. The dot changed colour and went to a dead-blue. It seemed to grow larger and to open. Then it turned to white and dropped like a string of incandescence, touching Harry on the head.

What was it? It was all so sudden. A door flung open and a swish of rushing silk. A woman! A beautiful girl! The Nervina! It was she!

Never have I seen anyone like her. She was so beautiful. In her face all the compassion a woman is heir to. For scarcely a second she stopped.

“Charlotte,” she called. “Charlotte—oh, why didn't you save him! He loves you!” Then she turned to Harry. “It shall not be. He shall not go alone. I shall save him, even beyond—”

With that she rushed upon Harry. It was all done in an instant. Her arms were outstretched to the dimming form of Harry and the incandescence. The splendid impassioned girl. Their forms intermingled. A blur of her beautiful body and Harry's wan, weary face. A flash of light, a thread of incandescence, a quiver—and they were gone.

The next I knew was the strong arms of my brother Hobart. He gave me the water he had fetched for Harry. He was terribly upset, but very calm. He held the glass up to my lips. He was speaking.

“Don't worry. Don't worry. I know now. I think I know. I was just in time to see them go. I heard the bell. Harry is safe. It is the Nervina. I shall get Harry. We'll solve the Blind Spot.”

 

 

XIX. — HOBART FENTON TAKES UP THE TALE

Right here at the outset, I had better make a clean breast of something which the reader will very soon suspect, anyhow: I am a plain, unpoetic, blunt-speaking man, trained as a civil engineer, and in most respects totally dissimilar from the man who wrote the first account of the Blind Spot.

Harry had already touched upon this. He came of an artistic family. I think he must have taken up law in the hope that the old saying would prove true: “The only certain thing about law is its uncertainty.” For he dearly loved the mysterious, the unknowable; he liked uncertainty for its excitement: and it is a mighty good thing that he was honest, for he would have made a highly dangerous crook.

Observe that I use the past tense in referring to my old friend. I do this in the interests of strict, scientific accuracy, to satisfy those who would contend that, having utterly vanished from sight and sound of man, Harry Wendel is no more.

But in my own heart is the firm conviction that he is still very much alive.

Within an hour of his astounding disappearance, my sister, Charlotte, and I made our way to an hotel; and despite the terrible nature of what had happened, we managed to get a few hours rest. The following morning Charlotte declared herself quite strong enough to discuss the situation. We lost no time.

It will be remembered that I had spent nearly the whole of the preceding year in South America, putting through an irrigation scheme. Thus, I knew little of what had occurred in that interval. On the other hand, Harry and I had never seen fit to take Charlotte into our confidence as, I now see, we should have done.

So we fairly pounced upon the manuscript which Harry had left behind. And by the time we had finished reading it, I for one, had reached one solid conclusion.

“I'm convinced,” I said, “that the stranger—Rhamda Avec—is an out-and-out villain. Despite his agreeable ways, I think he was solely and deliberately to blame for Professor Holcomb's disappearance. Consequently, this Rhamda is, in himself, a very valuable clue as to Harry's present predicament.”

Referring to Harry's notes, I pointed out the fact that, although Avec had often been seen on the streets of San Francisco, yet the police had never been able to lay hands on him. This seemed to indicate that the man might possess the power of actually making himself visible or invisible, at will.

“Only”—I was careful to add—“understand, I don't rank him as a magician, or sorcerer; nothing like that. I'd rather think that he's merely in possession of a scientific secret, no more wonderful in itself than, say, wireless. He's merely got hold of it in advance of the others; that's all.”

“Then you think that the woman, too, is human?”

“The Nervina?” I hesitated. “Perhaps you know more of this part of the thing than I do.”

“I only know”—slowly—“that she came and told me that Harry was soon to call. And somehow, I never felt jealous of her, Hobart.” Then she added: “At the same time, I can understand that Harry might—might have fallen in love with her. She—she was very beautiful.”

Charlotte is a brave girl. She kept her voice as steady as my own.

We next discussed the disappearance of Chick Watson. These details are already familiar to the reader of Harry's story; likewise what happened to Queen, his Australian shepherd. Like the other vanishings, it was followed by a single stroke on that prodigious, invisible bell—what Harry calls “The Bell of the Blind Spot.” And he has already mentioned my opinion, that this phenomenon signifies the closing of the portal of the unknown—the end of the special conditions which produce the bluish spot on the ceiling, the incandescent streak of light, and the vanishing of whoever falls into the affected region. The mere fact that no trace of the bell ever was found has not shaken my opinion.

And thus we reached the final disappearance, that which took away Harry. Charlotte contrived to keep her voice as resolute as before, as she said:

“He and the Nervina vanished together. I turned round just as she rushed in, crying out, 'I can't let you go alone! I'll save you, even beyond.' That's all she said, before—it happened.”

“You saw nothing of the Rhamda then?”

“No.”

And we had neither seen nor heard of him since. Until we got in touch with him, one important clue as to Harry's fate was out of our reach. There remained to us just one thread of hope—the ring, which Charlotte was now wearing on her finger.

I lit a match and held it to the face of the gem. As happened many times before, the stone exhibited its most astounding quality. As soon as faintly heated, the surface at first clouded, then cleared in a curious fashion, revealing a startling distinct, miniature likeness of the four who had vanished into the Blind Spot.

I make no attempt to explain this. Somehow or other, that stone possesses a telescopic quality which brings to a focus, right in front of the beholder's eyes, a tiny “close-up” of our vanished friends. Also, the gem magnifies what it reveals, so that there is not the slightest doubt that Dr. Holcomb, Chick Watson, Queen and Harry Wendel are actually reproduced—I shall not say, contained—in that gem. Neither shall I say that they are reflected; they are simply reproduced there.

Also, it should be understood that their images are living. Only the heads and shoulders of the men are to be seen; but there is animation of the features, such as cannot be mistaken. Granted that these four vanished in the Blind Spot—whatever that is—and granted that this ring is some inexplicable window or vestibule between that locality and this commonplace world of ours, then, manifestly, it would seem that all four are still alive.

“I am sure of it!” declared Charlotte, managing to smile, wistfully, at the living reproduction of her sweetheart. “And I think Harry did perfectly right, in handing it to me to keep.”

“Why?”

“Well, if for no other reason than because it behaves so differently with me, than it did with him.

“Hobart, I am inclined to think that this fact is very significant. If Chick had only known of it, he wouldn't have insisted that Harry should wear it; and then—”

“Can't be helped,” I interrupted quickly. “Chick didn't know; he was only certain that someone—SOMEONE—must wear the ring; that it mustn't pass out of the possession of humans. Moreover, much as Rhamda Avec may desire it—and the Nervina, too—neither can secure it through the use of force. Nobody knows why.”

Charlotte shivered. “I'm afraid there's something spooky about it, after all.”

“Nothing of the sort,” with a conviction that has never left me. “This ring is a perfectly sound fact, as indisputable as the submarine. There's nothing supernatural about it; for that matter, I personally doubt if there's ANYTHING supernatural. Every phenomenon which seems, at first, so wonderful, becomes commonplace enough as soon as explained. Isn't it true that you yourself are already getting used to that ring?”

“Ye—es,” reluctantly. “That is, partly. If only it were someone other than Harry!”

“Of course,” I hurried to say, “I only wanted to make it clear that we haven't any witchcraft to deal with. This whole mystery will become plain as day, and that damned soon!”

“You've got a theory?”—hopefully.

“Several; that's the trouble!” I had to admit. “I don't know which is best to follow out.—It may be a spiritualistic thing after all. Or it may fall under the head of 'abnormal psychology'. Nothing but hallucinations, in other words.”

“Oh, that won't do!”—evidently distressed. “I know what I saw! I'd doubt my reason if I thought I'd only fancied it!”

“So would I. Well, laying aside the spiritualistic theory, there remains the possibility of some hitherto undiscovered scientific secret. And if the Rhamda is in possession of it, then the matter simmers down to a plain case of villainy.”

“But how does he do it?”

“That's the whole question. However, I'm sure of this”—I was fingering the ring as I spoke. The reproduction of our friends had faded, now, leaving that dully glowing pale blue light once more. “This ring is absolutely real; it's no hallucination. It performs as well in broad daylight as in the night; no special conditions needed. It's neither a fraud nor an illusion.

“In short, this ring is merely a phenomenon which science has not YET explained! That it can and will be explained is strictly up to us! Once we understand its peculiar properties, we can mighty soon rescue Harry!”

And it was just then that a most extraordinary thing occurred. It happened so very unexpectedly, so utterly without warning, that it makes me shaky to this day whenever I recall it.

From the gem on Charlotte's finger—or rather, from the air surrounding the ring—came an unmistakable sound. We saw nothing whatever; we only heard. And it was clear, as loud and as startling as though it had occurred right in the room where we were discussing the situation.

It was the sharp, joyous bark of a dog.

 

 

XX. — THE HOUSE OF MIRACLES

Looking back over what has just been written, I am sensible of a profound gratitude. I am grateful, both because I have been given the privilege of relating these events, and because I shall not have to leave this wilderness of facts for someone else to explain.

Really, if I did not know that I shall have the pleasure of piecing together these phenomena and of setting my finger upon the comparatively simple explanation; if I had to go away and leave this account unfinished, a mere collection of curiosity-provoking mysteries, I should not speak at all. I should leave the whole affair for another to finish, as it ought to be finished.

All of which, it will soon appear, I am setting forth largely in order to brace and strengthen myself against what I must now relate.

Before resuming, however, I should mention one detail which Harry was too modest to mention. He was—or is—unusually good-looking. I don't mean to claim that he possessed any Greek-god beauty; such wouldn't gibe with a height of five foot seven. No; his good looks were due to the simple outward expression, through his features, of a certain noble inward quality which would have made the homeliest face attractive. Selfishness will spoil the handsomest features; unselfishness will glorify.

Moreover, simply because he had given his word to Chick Watson that he would wear the ring, Harry took upon himself the most dangerous task that any man could assume, and he had lost. But had he known in advance exactly what was going to happen to him, he would have stuck to his word, anyhow. And since there was a sporting risk attached to it, since the thing was not perfectly sure to end tragically, he probably enjoyed the greater part of his experience.

But I'm not like that. Frankly, I'm an opportunist; essentially, a practical sort of fellow. I have a great admiration for idealists, but a much greater admiration for results. For instance, I have seldom given my word, even though the matter is unimportant; for I will cheerfully break my word if, later on, it should develop that the keeping of my word would do more harm than good.

I realise perfectly well that it is dangerous ground to tread upon; yet I must refer the reader to what I have accomplished in this world, as proof that my philosophy is not as bad as it looks.

I beg nobody's pardon for talking about myself so much at the outset. This account will be utterly incomprehensible if I am not understood. My method of solving the Blind Spot mystery is, when analysed, merely the expression of my personality. My sole idea has been to get RESULTS.

As Harry has put it, a proposition must be reduced to concrete form before I will have anything to do with it. If the Blind Spot had been a totally occult affair, demanding that the investigation be conducted under cover of darkness, surrounded by black velvet, crystal spheres and incense; demanding the aid of a clairvoyant or other “medium,” I should never have gone near it. But as soon as the mystery began to manifest itself in terms that I could understand, appreciate and measure, then I took interest.

That is why old Professor Holcomb appealed to me; he had proposed that we prove the occult by physical means. “Reduce it to the scope of our five senses,” he had said, in effect. From that moment on I was his disciple.

I have told of hearing that sharp, welcoming bark, emitted either from the gem or from the air surrounding it. This event took place on the front porch of the house at 288 Chatterton Place, as Charlotte and I sat there talking it over. We had taken a suite at the hotel, but had come to the house of the Blind Spot in order to decide upon a course of action. And, in a way, that mysterious barking decided it for us.

We returned to the hotel, and gave notice that we would leave the next day. Next, we began to make preparations for moving into the Chatterton Place dwelling.

That afternoon, while in the midst of giving orders for furnishings and the like, there at the hotel, I was called to the telephone. It was from a point outside the building.

“Mr. Fenton?”—in a man's voice. And when I had assured him; “You have no reason to recognise my voice. I am—Rhamda Avec.”

“The Rhamda! What do you want?”

“To speak with your sister, Mr. Fenton.” Odd how very agreeable the man's tones! “Will you kindly call her to the telephone?”

I saw no objection. However, when Charlotte came to my side I whispered for her to keep the man waiting while I darted out into the corridor and slipped downstairs, where the girl at the switchboard put an instrument into the circuit for me. Money talks. However—

“My dear child,” the voice of Avec was saying, “you do me an injustice. I have nothing but your welfare at heart. I assure you that if anything should happen to you and your brother while at Chatterton Place, it will be through no fault of mine.

“At the same time I can positively assure you that, if you stay away from there, no harm will come to either of you; absolutely none! I can guarantee that. Don't ask me why; but, if you value your safety, stay where you are, or go elsewhere, anywhere other than to the house in Chatterton Place.”

“I can hardly agree with you, Mr. Avec.” Plainly Charlotte was deeply impressed with the man's sincerity and earnestness. “My brother's judgment is so much better than mine, that I—” and she paused regretfully.

“I only wish,” with his remarkable gracefulness, “that your intuition were as strong as your loyalty to your brother. If it were, you would know that I speak the truth when I say that I have only your welfare at heart.”

“I—I am sorry, Mr. Avec.”

“Fortunately, there is one alternative,” even more agreeable than before. “If you prefer not to take my advice, but cling to your brother's decision, you can still avoid the consequences of his determination to live in that house. As I say, I cannot prevent harm from befalling you, under present conditions; but these conditions can be completely altered if you will make a single concession, Miss Fenton.”

“What is it?” eagerly.

“That you give me the ring!”

He paused for a very tense second. I wished I could see his peculiar, young-old face—the face with the inscrutable eyes; the face that urged, rather than inspired, both curiosity and confidence.

Then he added:

“I know why you wear it; I realise that the trinket carries some very tender associations. And I would never ask such a concession did I not know, were your beloved here at this moment, he would endorse every word that I say, and—”

“Harry!” cried Charlotte, her voice shaking. “He would tell me to give it to you?”

“I am sure of it! It is as though he, through me, were urging you to do this!”

For some moments there was silence. Charlotte must have been tremendously impressed. It certainly was amazing the degree of confidence that Avec's voice induced. I wouldn't have been greatly surprised had my sister—

“Mr. Avec,” came Charlotte's voice, hesitatingly, almost sorrowfully. “I—I would like to believe you; but—but Harry himself gave me the ring, and I feel—oh, I'm sure that my brother would never agree to it!”

“I understand.” Somehow the fellow managed to conceal any disappointment he may have felt. He contrived to show only a deep sympathy for Charlotte as he finished: “If I find it possible to protect you, I shall, Miss Fenton.”

After it was all over, and I returned to the rooms, Charlotte and I concluded that it might have been better had we made some sort of compromise. If we had made a partial concession, he might have told us something of the mystery. We ought to have bargained. We decided that if he made any attempt to carry out what I felt sure were merely a thinly veiled threat to punish us for keeping the gem, we must not only be ready for whatever he might do, but try to trap and keep him as well.

That same day found us back at Chatterton Place. Inside, there was altogether too much evidence that the place had been bachelors' quarters.

The first step was to clean up. We hired lots of help, and made a quick thorough job of both floors. The basement we left untouched. And the next day we put a force of painters and decorators to work; whereby hangs the tale.

“Mr. Fenton,” called the head painter, as he varnished the “trim” in the parlour, “I wish you'd come and see what to make of this.”

I stepped into the front room. He was pointing to the long piece of finish which spanned the doorway leading into the dining-room. And he indicated a spot almost in the exact middle, a spot covering a space about five inches broad and as high as the width of the wood. In outline it was roughly octagonal.

“I've been trying my best,” stated Johnson, “to varnish that spot for the past five minutes. But I'll be darned if I can do it!”

And he showed what he meant. Every other part of the door glistened with freshly applied varnish; but the octagonal region remained dull, as though no liquid had ever touched it. Johnson dipped his brush into the can, and applied a liberal smear of the fluid to the place. Instantly the stuff disappeared.

“Blamed porous piece of wood,” eyeing me queerly. “Or—do you think it's merely porous, Mr. Fenton?”

For answer I took a brush and repeatedly daubed the place. It was like dropping ink on a blotter. The wood sucked up the varnish as a desert might suck up water.

“There's about a quart of varnish in the wood already,” observed Johnson, as I stared and pondered. “Suppose we take it down and weigh it?”

Inside of a minute we had that piece of trim down from its place. First, I carefully examined the timber framework behind, expecting to see traces of the varnish where, presumably, it had seeped through. There was no sign. Then I inspected the reverse side of the finish, just behind the peculiar spot. I thought I might see a region of wide open pores in the grain of the pine. But the back looked exactly the same as the front, with no difference in the grain at any place.

Placing the finish right side up, I proceeded to daub the spot some more. There was no change in the results. At last I took the can, and without stopping, poured a quart and a half of the fluid into that paradoxical little area.

“Well I'll be darned!”—very loudly from Johnson. But when I looked up I saw his face was white, and his lips shaking.

His nerves were all a-jangle. To give his mind a rest, I sent him for a hatchet. When he came back his face had regained its colour. I directed him to hold the pine upright, while I, with a single stroke, sank the tool into the end of the wood.

It split part way. A jerk, and the wood fell in two halves.

“Well?” from Johnson, blankly.

“Perfectly normal wood, apparently.” I had to admit that it was impossible to distinguish the material which constituted the peculiar spot from that which surrounded it.

I sent Johnson after more varnish. Also, I secured several other fluids, including water, milk, ink, and machine oil. And when the painter returned we proceeded with a very thorough test indeed.

Presently it became clear that we were dealing with a phenomenon of the Blind Spot. All told, we poured about nine pints of liquid into an area of about twenty square inches; all on the outer surface, for the split side would absorb nothing. And to all appearances we might have continued to pour indefinitely.

Ten minutes later I went down into the basement to dispose of some rubbish. (Charlotte didn't know of this defection in our housekeeping.) It was bright sunlight outside. Thanks to the basement windows, I needed no artificial luminant. And when my gaze rested upon the ground directly under the parlour, I saw something there that I most certainly had never noticed before.

The fact is, the basement at 288 Chatterton Place never did possess anything worthy of special notice. Except for the partition which Harry Wendel and Jerome, the detective, were the first in years to penetrate—except for that secret doorway, there was nothing down there to attract attention. To be sure, there was a quantity of up-turned earth, the result of Jerome's vigorous efforts to see whether or not there was any connection between the Blind Spot phenomena which he had witnessed and the cellar. He had secured nothing but an appetite for all his digging.

However, it was still too dark for me to identify what I saw at once. I stood for a few moments, accustoming my eyes to the light. Except that the thing gleamed oddly like a piece of glass, and that it possessed a nearly circular outline about two feet across, I couldn't tell much about it.

Then I stooped and examined it closely. At once I became conscious of a smell which, somehow, I had hitherto not noticed. Small wonder; it was as indescribable a smell as one could imagine. It seemed to be a combination of several that are not generally combined.

Next instant it flashed upon me that the predominating odour was a familiar one. I had been smelling it, in fact, all the morning.

But this did not prevent me from feeling very queer, indeed, as I realised what lay before me. A curious chill passed around my shoulders, and I scarcely breathed.

At my feet lay a pool, composed of all the various liquids that had been poured, upstairs, into that baffling spot in the wood.

Saturday 28 May 2022

Good Reading: "Alys and Her Dog" by Ludwig Bechstein (translated into English)

 

A poor labourer had two children, a son named Lutz and a daughter named Alys. Both children were very young when the father died, and left in stark poverty. They would have died if it had not been for the help of good neighbours.

The little girl grew up and became so pretty that there was no one as beautiful for many miles around. Her brother Lutz became servant to a rich young count. Before the brother parted from his sister he had her portrait painted by a friend; he wanted it to remember her by.

The count was well pleased with Lutz's manners, but he could not but wonder at his habit of taking a portrait from his bosom and gaze lovingly at it time and again. When Lutz was questioned about it, he became silent and reserved, but at last he showed the portrait to the count and told him it was of his sister.

"Is your sister as beautiful as this?" asked the count in surprise. "If so, she is well fit to be a nobleman's wife!"

"She is even better," answered Lutz.

The count was charmed and secretly sent his nurse to the spot where Alys lived, to bring her to his castle. The nurse went in a carriage drawn by four horses to the house of the girl's master and told her that her brother Lutz sent his love and wanted her to come to the castle of the count.

Alys was much pleased at this chance of seeing her brother and was soon ready for the journey, taking with her a little dog named "Shaker". She had once saved the dog from drowning and was very fond of it.

But the nurse had got a wicked plan. While they were driving by the steep bank of a deep river, she drew Alys's attention to the silvery fishes that swam in the water. Then, when Alys leant out of the carriage to watch the the fishes, the nurse gave her a push so that she fell down the slope and into the river. The singing coachman did not hear a thing, but drove on without known had happened.

At a certain spot the nurse had bidden her old daughter to get into the carriage while the coachman gave his horses some water. She did, and her mother then gave her a thick veil that completely hid her features, and instructed her to tell the count that she had made a vow not to take off the veil for half a year.

The veiled woman was received politely at the castle by the count himself. He urged her to uncover her face, but she refused so long that he gave way. He also had so much trust in what his servant Lutz had said that he offered to marry the veiled lady. A priest was summoned at once, and then they were married.

After the wedding the newly made countess no longer refused to raise her veil, and the count was astonished to see a face that was long past its bloom. All in a rage he had Lutz thrown into jail, even though Lutz cried the woman was not his sister at all, while he clutched the portrait of his sister so as not to lose it.

One night soon afterwards, a servant of the count, who slept in the count's waiting room, had a strange dream. He saw a white figure standing at the foot of his bed and rattling a chain on its arm and said, in soft tones, "Shaker, Shaker!"

The dog had survived the carriage ride. Now he came from under the servant's bed and said to the figure, "Alas, my dearest!"

"Where is my brother?" asked the figure.

"He is chained in prison," answered the dog.

"Where is my picture?" was the second question.

"In the prison with him," said the dog.

The figure said; "Two more times I will come; and if I am not saved then, I will not come back."

At once the figure disappeared like a cloud.

The servant imagined that it was all a dream, and said nothing about it to anyone. But the next night the same thing happened at his bedside again. The figure, rattling its chain, said it would come once more, but not again.

Now the servant told it all to the count. The count could not find out what it meant. Therefore he placed himself behind the chamber-door around midnight. Soon the figure appeared and talked with the dog as before. But when the figure said "Prison", the count suddenly opened the door and snatched at the figure. His hand drew away the chain from the figure's arms.

The ghostly figure then turned into a beautiful young woman, and looked like the picture that Lutz was so fond of. The count entreated her to explain if she could. Alys then told how the old nurse had thrown her into the river. There she had fallen among nixes who had taken her to their underground palace. They strove to make her a nix there, but she had been permitted to visit the count's chamber three times, and if in that time her chains were broken, she would not have to return and get nixed.

The count rejoiced and marvelled at this tale. He lost no time in restoring Lutz to his former position, and the old nurse and her daughter were cast into jail instead.

Alys married the count, and her portrait was hung up on the wall.

At the wedding, Alys' dog Shaker suddenly turned into a beautiful young lady. She was set free from a spell through Alys' love. Lutz married the lady, for he liked what he saw. In the end the lady and Lutz and his countess sister and her count, lived happily close by each other.

Friday 27 May 2022

Friday's Sung Word: "Nuvem que Passou" by Noel Rosa (in Portuguese)

A nossa imensa felicidade
Foi uma nuvem que já passou
O teu amor que traz saudade
Foi estrela que brilhou
E pra sempre se apagou

A mulher mente brincando
E às vezes brinca mentindo
Quando ri está chorando
E quando chora está sorrindo

Quero lembrar o passado
Por um prazer, uma dor
O amor é um pecado
Mas quem não ama é pecador

Meu ideal foi desfeito
Não quero mais amizade
Para não trazer no peito
O atroz veneno da saudade

No céu do amor a saudade
Brilhando sempre ficou
E a nossa felicidade
Foi uma nuvem que passou.

 You can listen "Nuvem que Passou" sung by Francisco Alves here.

Thursday 26 May 2022

Thursday's Serial: "Against Heresies" by St. Irenaeus of Lyon (translated into English by Alexander Roberts and William Rambaut) - XVI

Book IV

Preface

1. By transmitting to you, my very dear friend, this fourth book of the work which is [entitled] The Detection and Refutation of False Knowledge, I shall, as I have promised, add weight, by means of the words of the Lord, to what I have already advanced; so that you also, as you have requested, may obtain from me the means of confuting all the heretics everywhere, and not permit them, beaten back at all points, to launch out further into the deep of error, nor to be drowned in the sea of ignorance; but that you, turning them into the haven of the truth, may cause them to attain their salvation.

2. The man, however, who would undertake their conversion, must possess an accurate knowledge of their systems or schemes of doctrine. For it is impossible for any one to heal the sick, if he has no knowledge of the disease of the patients. This was the reason that my predecessors — much superior men to myself, too — were unable, notwithstanding, to refute the Valentinians satisfactorily, because they were ignorant of these men's system; which I have with all care delivered to you in the first book in which I have also shown that their doctrine is a recapitulation of all the heretics. For which reason also, in the second, we have had, as in a mirror, a sight of their entire discomfiture. For they who oppose these men (the Valentinians) by the right method, do [thereby] oppose all who are of an evil mind; and they who overthrow them, do in fact overthrow every kind of heresy.

3. For their system is blasphemous above all [others], since they represent that the Maker and Framer, who is one God, as I have shown, was produced from a defect or apostasy. They utter blasphemy, also, against our Lord, by cutting off and dividing Jesus from Christ, and Christ from the Saviour, and again the Saviour from the Word, and the Word from the Only-begotten. And since they allege that the Creator originated from a defect or apostasy, so have they also taught that Christ and the Holy Spirit were emitted on account of this defect, and that the Saviour was a product of those Æons who were produced from a defect; so that there is nothing but blasphemy to be found among them. In the preceding book, then, the ideas of the apostles as to all these points have been set forth, [to the effect] that not only did they, "who from the beginning were eye-witnesses and ministers of the word" Luke 1:2 of truth, hold no such opinions, but that they did also preach to us to shun these doctrines, 2 Timothy 2:23 foreseeing by the Spirit those weak-minded persons who should be led astray.

4. For as the serpent beguiled Eve, by promising her what he had not himself, 2 Peter 2:19. so also do these men, by pretending [to possess] superior knowledge, and [to be acquainted with] ineffable mysteries; and, by promising that admittance which they speak of as taking place within the Pleroma, plunge those that believe them into death, rendering them apostates from Him who made them. And at that time, indeed, the apostate angel, having effected the disobedience of mankind by means of the serpent, imagined that he escaped the notice of the Lord; wherefore God assigned him the form and name [of a serpent]. But now, since the last times are [come upon us], evil is spread abroad among men, which not only renders them apostates, but by many machinations does [the devil] raise up blasphemers against the Creator, namely, by means of all the heretics already mentioned. For all these, although they issue forth from diverse regions, and promulgate different [opinions], do nevertheless concur in the same blasphemous design, wounding [men] unto death, by teaching blasphemy against God our Maker and Supporter, and derogating from the salvation of man. Now man is a mixed organization of soul and flesh, who was formed after the likeness of God, and moulded by His hands, that is, by the Son and Holy Spirit, to whom also He said, "Let Us make man." Genesis 1:26 This, then, is the aim of him who envies our life, to render men disbelievers in their own salvation, and blasphemous against God the Creator. For whatsoever all the heretics may have advanced with the utmost solemnity, they come to this at last, that they blaspheme the Creator, and disallow the salvation of God's workmanship, which the flesh truly is; on behalf of which I have proved, in a variety of ways, that the Son of God accomplished the whole dispensation [of mercy], and have shown that there is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption.

 

 

Chapter 1

The Lord acknowledged but one God and Father.

1. Since, therefore, this is sure and steadfast, that no other God or Lord was announced by the Spirit, except Him who, as God, rules over all, together with His Word, and those who receive the Spirit of adoption, that is, those who believe in the one and true God, and in Jesus Christ the Son of God; and likewise that the apostles did of themselves term no one else as God, or name [no other] as Lord; and, what is much more important, [since it is true] that our Lord [acted likewise], who did also command us to confess no one as Father, except Him who is in the heavens, who is the one God and the one Father;— those things are clearly shown to be false which these deceivers and most perverse sophists advance, maintaining that the being whom they have themselves invented is by nature both God and Father; but that the Demiurge is naturally neither God nor Father, but is so termed merely by courtesy (verbo tenus), because of his ruling the creation, these perverse mythologists state, setting their thoughts against God; and, putting aside the doctrine of Christ, and of themselves divining falsehoods, they dispute against the entire dispensation of God. For they maintain that their Æons, and gods, and fathers, and lords, are also still further termed heavens, together with their Mother, whom they do also call "the Earth," and "Jerusalem," while they also style her many other names.

2. Now to whom is it not clear, that if the Lord had known many fathers and gods, He would not have taught His disciples to know [only] one God, John 17:3 and to call Him alone Father? But He did the rather distinguish those who by word merely (verbo tenus) are termed gods, from Him who is truly God, that they should not err as to His doctrine, nor understand one [in mistake] for another. And if He did indeed teach us to call one Being Father and God, while He does from time to time Himself confess other fathers and gods in the same sense, then He will appear to enjoin a different course upon His disciples from what He follows Himself. Such conduct, however, does not bespeak the good teacher, but a misleading and invidious one. The apostles, too, according to these men's showing, are proved to be transgressors of the commandment, since they confess the Creator as God, and Lord, and Father, as I have shown — if He is not alone God and Father. Jesus, therefore, will be to them the author and teacher of such transgression, inasmuch as He commanded that one Being should be called Father, Matthew 23:9 thus imposing upon them the necessity of confessing the Creator as their Father, as has been pointed out.

 

 

Chapter 2

Proofs from the plain testimony of Moses, and of the other prophets, whose words are the words of Christ, that there is But one God, the founder of the world, whom Our Lord preached, and whom He called His Father.

1. Moses, therefore, making a recapitulation of the whole law, which he had received from the Creator (Demiurge), thus speaks in Deuteronomy: "Give ear, O you heavens, and I will speak; and hear, O earth, the words of my mouth." Deuteronomy 32:1 Again, David saying that his help came from the Lord, asserts: "My help is from the Lord, who made heaven and earth." And Esaias confesses that words were uttered by God, who made heaven and earth, and governs them. He says: "Hear, O heavens; and give ear, O earth: for the Lord has spoken." Isaiah 1:2 And again: "Thus says the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who gives breath to the people upon it, and spirit to them who walk therein." Isaiah 42:5

2. Again, our Lord Jesus Christ confesses this same Being as His Father, where He says: "I confess to you, O Father, Lord of heaven and earth." Matthew 11:25; Luke 10:21 What Father will those men have us to understand [by these words], those who are most perverse sophists of Pandora? Whether shall it be Bythus, whom they have fabled of themselves; or their Mother; or the Only-begotten? Or shall it be he whom the Marcionites or the others have invented as god (whom I indeed have amply demonstrated to be no god at all); or shall it be (what is really the case) the Maker of heaven and earth, whom also the prophets proclaimed — whom Christ, too, confesses as His Father — whom also the law announces, saying: "Hear, O Israel; The Lord your God is one God?" Deuteronomy 6:4

3. But since the writings (literæ) of Moses are the words of Christ, He does Himself declare to the Jews, as John has recorded in the Gospel: "If you had believed Moses, you would have believed Me: for he wrote of Me. But if you believe not his writings, neither will you believe My words." John 5:46-47 He thus indicates in the clearest manner that the writings of Moses are His words. If, then, [this be the case with regard] to Moses, so also, beyond a doubt, the words of the other prophets are His [words], as I have pointed out. And again, the Lord Himself exhibits Abraham as having said to the rich man, with reference to all those who were still alive: "If they do not obey Moses and the prophets, neither, if any one were to rise from the dead and go to them, will they believe him." Luke 16:31

4. Now, He has not merely related to us a story respecting a poor man and a rich one; but He has taught us, in the first place, that no one should lead a luxurious life, nor, living in worldly pleasures and perpetual feastings, should be the slave of his lusts, and forget God. "For there was," He says, "a rich man, who was clothed in purple and fine linen, and delighted himself with splendid feasts." Luke 16:19

5. Of such persons, too, the Spirit has spoken by Esaias: "They drink wine with [the accompaniment of] harps, and tablets, and psalteries, and flutes; but they regard not the works of God, neither do they consider the work of His hands." Isaiah 5:12 Lest, therefore, we should incur the same punishment as these men, the Lord reveals [to us] their end; showing at the same time, that if they obeyed Moses and the prophets, they would believe in Him whom these had preached, the Son of God, who rose from the dead, and bestows life upon us; and He shows that all are from one essence, that is, Abraham, and Moses, and the prophets, and also the Lord Himself, who rose from the dead, in whom many believe who are of the circumcision, who do also hear Moses and the prophets announcing the coming of the Son of God. But those who scoff [at the truth] assert that these men were from another essence, and they do not know the first-begotten from the dead; understanding Christ as a distinct being, who continued as if He were impassible, and Jesus, who suffered, as being altogether separate [from Him].

6. For they do not receive from the Father the knowledge of the Son; neither do they learn who the Father is from the Son, who teaches clearly and without parables Him who truly is God. He says: "Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; neither by Jerusalem, for it is the city of the great King." Matthew 5:34 For these words are evidently spoken with reference to the Creator, as also Esaias says: "Heaven is my throne, the earth is my footstool." Isaiah 66:1 And besides this Being there is no other God; otherwise He would not be termed by the Lord either "God" or "the great King;" for a Being who can be so described admits neither of any other being compared with nor set above Him. For he who has any superior over him, and is under the power of another, this being never can be called either "God" or "the great King."

7. But neither will these men be able to maintain that such words were uttered in an ironical manner, since it is proved to them by the words themselves that they were in earnest. For He who uttered them was Truth, and did truly vindicate His own house, by driving out of it the changers of money, who were buying and selling, saying unto them: "It is written, My house shall be called the house of prayer; but you have made it a den of thieves." Matthew 21:13 And what reason had He for thus doing and saying, and vindicating His house, if He did preach another God? But [He did so], that He might point out the transgressors of His Father's law; for neither did He bring any accusation against the house, nor did He blame the law, which He had come to fulfil; but He reproved those who were putting His house to an improper use, and those who were transgressing the law. And therefore the scribes and Pharisees, too, who from the times of the law had begun to despise God, did not receive His Word, that is, they did not believe in Christ. Of these Esaias says: "Your princes are rebellious, companions of thieves, loving gifts, following after rewards, not judging the fatherless, and negligent of the cause of the widows." Isaiah 1:23 And Jeremiah, in like manner: "They," he says, "who rule my people did not know me; they are senseless and imprudent children; they are wise to do evil, but to do well they have no knowledge." Jeremiah 4:22

8. But as many as feared God, and were anxious about His law, these ran to Christ, and were all saved. For He said to His disciples: "Go to the sheep of the house of Israel, Matthew 10:6 which have perished." And many more Samaritans, it is said, when the Lord had tarried among them, two days, "believed because of His words, and said to the woman, Now we believe, not because of your saying, for we ourselves have heard [Him], and know that this man is truly the Saviour of the world." John 4:41 And Paul likewise declares, "And so all Israel shall be saved;" Romans 11:26 but he has also said, that the law was our pedagogue [to bring us] to Christ Jesus. Galatians 3:24 Let them not therefore ascribe to the law the unbelief of certain [among them]. For the law never hindered them from believing in the Son of God; nay, but it even exhorted them Numbers 21:8 so to do, saying that men can be saved in no other way from the old wound of the serpent than by believing in Him who, in the likeness of sinful flesh, is lifted up from the earth upon the tree of martyrdom, and draws all things to Himself, John 12:32, John 3:14 and vivifies the dead.

 

 

Chapter 3

Answer to the cavils of the Gnostics. We are not to suppose that the true God can be changed, or come to an end because the heavens, which are His throne and the earth, His footstool, shall pass away.

1. Again, as to their malignantly asserting that if heaven is indeed the throne of God, and earth His footstool, and if it is declared that the heaven and earth shall pass away, then when these pass away the God who sits above must also pass away, and therefore He cannot be the God who is over all; in the first place, they are ignorant what the expression means, that heaven is [His] throne and earth [His] footstool. For they do not know what God is, but they imagine that He sits after the fashion of a man, and is contained within bounds, but does not contain. And they are also unacquainted with [the meaning of] the passing away of the heaven and earth; but Paul was not ignorant of it when he declared, "For the figure of this world passes away." 1 Corinthians 7:31 In the next place, David explains their question, for he says that when the fashion of this world passes away, not only shall God remain, but His servants also, expressing himself thus in the 101st Psalm: "In the beginning, You, O Lord, have founded the earth, and the heavens are the works of Your hands. They shall perish, but You shall endure, and all shall wax old as a garment; and as a vesture You shall change them, and they shall be changed: but You are the same, and Your years shall not fail. The children of Your servants shall continue, and their seed shall be established for ever;" pointing out plainly what things they are that pass away, and who it is that does endure for ever — God, together with His servants. And in like manner Esaias says: "Lift up your eyes to the heavens, and look upon the earth beneath; for the heaven has been set together as smoke, and the earth shall wax old like a garment, and they who dwell therein shall die in like manner. But my salvation shall be for ever, and my righteousness shall not pass away." Isaiah 51:6

 

 

Chapter 4

Answer to another objection, showing that the destruction of Jerusalem, which was the city of the great King, diminished nothing from the supreme majesty and power of God, for that this destruction was put in execution by the most wise counsel of the same God.

1. Further, also, concerning Jerusalem and the Lord, they venture to assert that, if it had been "the city of the great King," Matthew 5:35 it would not have been deserted. This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which having come to maturity and been taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias says, "The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit." Isaiah 27:6 The fruit, therefore, having been sown throughout all the world, she (Jerusalem) was deservedly forsaken, and those things which had formerly brought forth fruit abundantly were taken away; for from these, according to the flesh, were Christ and the apostles enabled to bring forth fruit. But now these are no longer useful for bringing forth fruit. For all things which have a beginning in time must of course have an end in time also.

2. Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore "the law and the prophets were" with them "until John." Luke 16:16 And therefore Jerusalem, taking its commencement from David, and fulfilling its own times, must have an end of legislation when the new covenant was revealed. For God does all things by measure and in order; nothing is unmeasured with Him, because nothing is out of order. Well spoke he, who said that the unmeasurable Father was Himself subjected to measure in the Son; for the Son is the measure of the Father, since He also comprehends Him. But that the administration of them (the Jews) was temporary, Esaias says: "And the daughter of Zion shall be left as a cottage in a vineyard, and as a lodge in a garden of cucumbers." Isaiah 1:8 And when shall these things be left behind? Is it not when the fruit shall be taken away, and the leaves alone shall be left, which now have no power of producing fruit?

3. But why do we speak of Jerusalem, since, indeed, the fashion of the whole world must also pass away, when the time of its disappearance has come, in order that the fruit indeed may be gathered into the garner, but the chaff, left behind, may be consumed by fire? "For the day of the Lord comes as a burning furnace, and all sinners shall be stubble, they who do evil things, and the day shall burn them up." Malachi 4:1 Now, who this Lord is that brings such a day about, John the Baptist points out, when he says of Christ, "He shall baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire." Matthew 3:11, etc. For He who makes the chaff and He who makes the wheat are not different persons, but one and the same, who judges them, that is, separates them. But the wheat and the chaff, being inanimate and irrational, have been made such by nature. But man, being endowed with reason, and in this respect like to God, having been made free in his will, and with power over himself, is himself the cause to himself, that sometimes he becomes wheat, and sometimes chaff. Wherefore also he shall be justly condemned, because, having been created a rational being, he lost the true rationality, and living irrationally, opposed the righteousness of God, giving himself over to every earthly spirit, and serving all lusts; as says the prophet, "Man, being in honour, did not understand: he was assimilated to senseless beasts, and made like to them."

 

 

Chapter 5

The author returns to his former argument, and shows that there was but one God announced by the law and prophets, whom Christ confesses as His Father, and who, through His word, one living God with Him, made Himself known to men in both covenants.

1. God, therefore, is one and the same, who rolls up the heaven as a book, and renews the face of the earth; who made the things of time for man, so that coming to maturity in them, he may produce the fruit of immortality; and who, through His kindness, also bestows [upon him] eternal things, "that in the ages to come He may show the exceeding riches of His grace;" Ephesians 2:7 who was announced by the law and the prophets, whom Christ confessed as His Father. Now He is the Creator, and He it is who is God over all, as Esaias says, "I am witness, says the Lord God, and my servant whom I have chosen, that you may know, and believe, and understand that I am. Before me there was no other God, neither shall be after me. I am God, and besides me there is no Saviour. I have proclaimed, and I have saved." Isaiah 43:10, etc. And again: "I myself am the first God, and I am above things to come." Isaiah 12:4 For neither in an ambiguous, nor arrogant, nor boastful manner, does He say these things; but since it was impossible, without God, to come to a knowledge of God, He teaches men, through His Word, to know God. To those, therefore, who are ignorant of these matters, and on this account imagine that they have discovered another Father, justly does one say, "You do err, not knowing the Scriptures, nor the power of God." Matthew 22:29

2. For our Lord and Master, in the answer which He gave to the Sadducees, who say that there is no resurrection, and who do therefore dishonour God, and lower the credit of the law, did both indicate a resurrection, and reveal God, saying to them, "You err, not knowing the Scriptures, nor the power of God." "For, touching the resurrection of the dead," He says, "have you not read that which was spoken by God, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob?" And He added, "He is not the God of the dead, but of the living; for all live to Him." By these arguments He unquestionably made it clear, that He who spoke to Moses out of the bush, and declared Himself to be the God of the fathers, He is the God of the living. For who is the God of the living unless He who is God, and above whom there is no other God? Whom also Daniel the prophet, when Cyrus king of the Persians said to him, "Why do you not worship Bel?" did proclaim, saying, "Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all flesh." Again did he say, "I will adore the Lord my God, because He is the living God." He, then, who was adored by the prophets as the living God, He is the God of the living; and His Word is He who also spoke to Moses, who also put the Sadducees to silence, who also bestowed the gift of resurrection, thus revealing [both] truths to those who are blind, that is, the resurrection and God [in His true character]. For if He be not the God of the dead, but of the living, yet was called the God of the fathers who were sleeping, they do indubitably live to God, and have not passed out of existence, since they are children of the resurrection. But our Lord is Himself the resurrection, as He does Himself declare, "I am the resurrection and the life." John 11:25 But the fathers are His children; for it is said by the prophet: "Instead of your fathers, your children have been made to you." Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses, and who was also manifested to the fathers.

3. And teaching this very thing, He said to the Jews: "Your father Abraham rejoiced that he should see my day; and he saw it, and was glad." John 8:56 What is intended? "Abraham believed God, and it was imputed unto him for righteousness." Romans 4:3 In the first place, [he believed] that He was the maker of heaven and earth, the only God; and in the next place, that He would make his seed as the stars of heaven. This is what is meant by Paul, [when he says,] "as lights in the world." Philippians 2:15 Righteously, therefore, having left his earthly kindred, he followed the Word of God, walking as a pilgrim with the Word, that he might [afterwards] have his abode with the Word.

4. Righteously also the apostles, being of the race of Abraham, left the ship and their father, and followed the Word. Righteously also do we, possessing the same faith as Abraham, and taking up the cross as Isaac did the wood, Genesis 22:6 follow Him. For in Abraham man had learned beforehand, and had been accustomed to follow the Word of God. For Abraham, according to his faith, followed the command of the Word of God, and with a ready mind delivered up, as a sacrifice to God, his only-begotten and beloved son, in order that God also might be pleased to offer up for all his seed His own beloved and only-begotten Son, as a sacrifice for our redemption.

5. Since, therefore, Abraham was a prophet and saw in the Spirit the day of the Lord's coming, and the dispensation of His suffering, through whom both he himself and all who, following the example of his faith, trust in God, should be saved, he rejoiced exceedingly. The Lord, therefore, was not unknown to Abraham, whose day he desired to see; John 8:56 nor, again, was the Lord's Father, for he had learned from the Word of the Lord, and believed Him; wherefore it was accounted to him by the Lord for righteousness. For faith towards God justifies a man; and therefore he said, "I will stretch forth my hand to the most high God, who made the heaven and the earth." Genesis 14:22 All these truths, however, do those holding perverse opinions endeavour to overthrow, because of one passage, which they certainly do not understand correctly.

 

 

Chapter 6

Explanation of the words of Christ, "No man knows the Father, but the Son," etc.; which words the heretics misinterpret. Proof that, by the Father revealing the Son, and by the Son being revealed, the Father was never unknown.

1. For the Lord, revealing Himself to His disciples, that He Himself is the Word, who imparts knowledge of the Father, and reproving the Jews, who imagined that they, had [the knowledge of] God, while they nevertheless rejected His Word, through whom God is made known, declared, "No man knows the Son, but the Father; neither knows any man the Father, save the Son, and he to whom the Son has willed to reveal [Him]." Matthew 11:27; Luke 10:22 Thus has Matthew set it down, and Luke in like manner, and Mark the very same; for John omits this passage. They, however, who would be wiser than the apostles, write [the verse] in the following manner: "No man knew the Father, but the Son; nor the Son, but the Father, and he to whom the Son has willed to reveal [Him];" and they explain it as if the true God were known to none prior to our Lord's advent; and that God who was announced by the prophets, they allege not to be the Father of Christ.

2. But if Christ did then [only] begin to have existence when He came [into the world] as man, and [if] the Father did remember [only] in the times of Tiberius Cæsar to provide for [the wants of] men, and His Word was shown to have not always coexisted with His creatures; [it may be remarked that] neither then was it necessary that another God should be proclaimed, but [rather] that the reasons for so great carelessness and neglect on His part should be made the subject of investigation. For it is fitting that no such question should arise, and gather such strength, that it would indeed both change God, and destroy our faith in that Creator who supports us by means of His creation. For as we do direct our faith towards the Son, so also should we possess a firm and immoveable love towards the Father. In his book against Marcion, Justin does well say: "I would not have believed the Lord Himself, if He had announced any other than He who is our framer, maker, and nourisher. But because the only-begotten Son came to us from the one God, who both made this world and formed us, and contains and administers all things, summing up His own handiwork in Himself, my faith towards Him is steadfast, and my love to the Father immoveable, God bestowing both upon us."

3. For no one can know the Father, unless through the Word of God, that is, unless by the Son revealing [Him]; neither can he have knowledge of the Son, unless through the good pleasure of the Father. But the Son performs the good pleasure of the Father; for the Father sends, and the Son is sent, and comes. And His Word knows that His Father is, as far as regards us, invisible and infinite; and since He cannot be declared [by any one else], He does Himself declare Him to us; and, on the other hand, it is the Father alone who knows His own Word. And both these truths has our Lord declared. Wherefore the Son reveals the knowledge of the Father through His own manifestation. For the manifestation of the Son is the knowledge of the Father; for all things are manifested through the Word. In order, therefore, that we might know that the Son who came is He who imparts to those believing on Him a knowledge of the Father, He said to His disciples: "No man knows the Son but the Father, nor the Father but the Son, and those to whomsoever the Son shall reveal Him;" thus setting Himself forth and the Father as He [really] is, that we may not receive any other Father, except Him who is revealed by the Son.

4. But this [Father] is the Maker of heaven and earth, as is shown from His words; and not he, the false father, who has been invented by Marcion, or by Valentinus, or by Basilides, or by Carpocrates, or by Simon, or by the rest of the "Gnostics," falsely so called. For none of these was the Son of God; but Christ Jesus our Lord [was], against whom they set their teaching in opposition, and have the daring to preach an unknown God. But they ought to hear [this] against themselves: How is it that He is unknown, who is known by them? For, whatever is known even by a few, is not unknown. But the Lord did not say that both the Father and the Son could not be known at all (in totum), for in that case His advent would have been superfluous. For why did He come hither? Was it that He should say to us, "Never mind seeking after God; for He is unknown, and you shall not find Him;" as also the disciples of Valentinus falsely declare that Christ said to their Æons? But this is indeed vain. For the Lord taught us that no man is capable of knowing God, unless he be taught of God; that is, that God cannot be known without God: but that this is the express will of the Father, that God should be known. For they shall know Him to whomsoever the Son has revealed Him.

5. And for this purpose did the Father reveal the Son, that through His instrumentality He might be manifested to all, and might receive those righteous ones who believe in Him into incorruption and everlasting enjoyment (now, to believe in Him is to do His will); but He shall righteously shut out into the darkness which they have chosen for themselves, those who do not believe, and who do consequently avoid His light. The Father therefore has revealed Himself to all, by making His Word visible to all; and, conversely, the Word has declared to all the Father and the Son, since He has become visible to all. And therefore the righteous judgment of God [shall fall] upon all who, like others, have seen, but have not, like others, believed.

6. For by means of the creation itself, the Word reveals God the Creator; and by means of the world [does He declare] the Lord the Maker of the world; and by means of the formation [of man] the Artificer who formed him; and by the Son that Father who begot the Son: and these things do indeed address all men in the same manner, but all do not in the same way believe them. But by the law and the prophets did the Word preach both Himself and the Father alike [to all]; and all the people heard Him alike, but all did not alike believe. And through the Word Himself who had been made visible and palpable, was the Father shown forth, although all did not equally believe in Him; but all saw the Father in the Son: for the Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spoke with Christ when He was present [upon earth], and they named Him God. Yea, even the demons exclaimed, on beholding the Son: "We know You who You are, the Holy One of God." Mark 1:24 And the devil looking at Him, and tempting Him, said: "If You are the Son of God;" Matthew 4:3; Luke 4:3 — all thus indeed seeing and speaking of the Son and the Father, but all not believing [in them].

7. For it was fitting that the truth should receive testimony from all, and should become [a means of] judgment for the salvation indeed of those who believe, but for the condemnation of those who believe not; that all should be fairly judged, and that the faith in the Father and Son should be approved by all, that is, that it should be established by all [as the one means of salvation], receiving testimony from all, both from those belonging to it, since they are its friends, and by those having no connection with it, though they are its enemies. For that evidence is true, and cannot be gainsaid, which elicits even from its adversaries striking testimonies in its behalf; they being convinced with respect to the matter in hand by their own plain contemplation of it, and bearing testimony to it, as well as declaring it. But after a while they break forth into enmity, and become accusers [of what they had approved], and are desirous that their own testimony should not be [regarded as] true. He, therefore, who was known, was not a different being from Him who declared "No man knows the Father," but one and the same, the Father making all things subject to Him; while He received testimony from all that He was very man, and that He was very God, from the Father, from the Spirit, from angels, from the creation itself, from men, from apostate spirits and demons, from the enemy, and last of all, from death itself. But the Son, administering all things for the Father, works from the beginning even to the end, and without Him no man can attain the knowledge of God. For the Son is the knowledge of the Father; but the knowledge of the Son is in the Father, and has been revealed through the Son; and this was the reason why the Lord declared: "No man knows the Son, but the Father; nor the Father, save the Son, and those to whomsoever the Son shall reveal [Him]." For "shall reveal" was said not with reference to the future alone, as if then [only] the Word had begun to manifest the Father when He was born of Mary, but it applies indifferently throughout all time. For the Son, being present with His own handiwork from the beginning, reveals the Father to all; to whom He wills, and when He wills, and as the Father wills. Wherefore, then, in all things, and through all things, there is one God, the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in Him.