Sermon on the Feast of Transfigurationl by St. Vincent Ferrer (translated into English)

 

Gospel: Mt 17:1-9 Douay Trans. - 1 And after six days Jesus taketh unto him Peter and James, and John his brother, and bringeth them up into a high mountain apart: 2 And he was transfigured before them. And his face did shine as the sun: and his garments became white as snow. 3 And behold there appeared to them Moses and Elias talking with him. 4 And Peter answering, said to Jesus: Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias. 5 And as he was yet speaking, behold a bright cloud overshadowed them. And lo, a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased: hear ye him. 6 And the disciples hearing, fell upon their face, and were very much afraid. 7 And Jesus came and touched them: and said to them, Arise, and fear not. 8 And they lifting up their eyes saw no one but only Jesus. 9 And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man, till the Son of man be risen from the dead.

 

“Let us make here three tents,” (Mt 17:4). We continue our reading in today’s gospel. By way of introducing these words and the matter to be preached about, it must be known that in sacred scripture the devout hearing and listening to the gospel teaching are called tabernacles [or tents]. For if we analyze well the usefulness of tents, rightly they are compared to gospel teaching. For when tents or tabernacles, are pitched by soldiers, they are done for three reasons:

 

    The first reason is because of the heat of the sun, to keep cool,

    The second, against the gusting of the wind, for protection,

    Third, for shelter against the rain.

 

All these benefits gospel teaching gives to those who listen carefully, and this against a threefold defect.

 

    First, gospel teaching cools and preserves a man against the stimulation and ardor of the flesh, which moves many and stimulates them into sins of lust. Some are tempted to avarice, others into other sins. These teachings, therefore, give cool shelter against the ardor of the flesh.

    Second, in this world there are many winds and storms and temptations of demons, but not inside the tent, i.e.of prayer and contemplation. For prayer and contemplation keep out the temptations of the devil.

    Third, there are great rains and floods, and these are the world, which offers many occasions for sinning. But enter the tent of gospel teaching and you will find there a remedy. And so Isaiah says of gospel teaching, “Over all the glory shall be a protection. And there shall be a tabernacle for a shade in the daytime from the heat, and for a security and covert from the whirlwind, and from rain.” (Isa 4:5-6). So, prayer or contemplation gives cooling in the day against the ardor of the flesh. See, the first usefulness. And it gives security against the force of the wind, and this is its second strength or utility. And it provides shelter from the rains, and so the third benefit.

 

And so, by both reason and authority, these teachings appear like a tent, and so I intend to preach on three teachings, which are the three tents. “Let us make here three tents,” which was our theme. Our sermon, therefore, shall contemplate this glorious transfiguration in three ways, a triple contemplation.

 

First because this transfiguration was gloriously celebrated,

Second because this transfiguration was calmly received,

Third because this transfiguration was piously kept hidden.

 

THE FIRST TENT – GLORIOUSLY CELEBRATED

My good people, let us place ourselves in these three tents, or in one of them. I say first that it was gloriously celebrated, because in the gospel it is said, ” …Jesus takes with him Peter and James, and John his brother, and brings them up to a high mountain apart: And he was transfigured before them. And his face shone like the sun: and his garments became white as snow.  And behold there appeared to them Moses and Elias talking with him,” (Mt 17:1-3). And here I wish to pitch the first tent for our Lord.

Jesus chose three to follow him, whom he led to the top of the mountain, to show them the secret. When he prayed, he was transfigured, not that his figure which he already had was changed, but that it shone like the sun – not like the sun shines, but incomparably greater than the sun. But in the gospel it is said “like the sun,” because in the world nothing is found that is brighter, and not only in his face and hands, but also his clothes were like snow, although incomparably more so.

And two holy men from the past appeared there, i.e. Moses and Elias. You should understand [it was] the soul of Moses, for he was dead and his soul was in the limbo of the holy patriarchs, but Elias was not dead, rather he was alive, still living in a terrestrial paradise. He it was who was to preach at the time of the antichrist and against that very antichrist who would kill him, in martyrdom. And these three apostles, although they never had seen them, instantly recognized them, because of their splendor, and they saw them speaking with Jesus. Neither Mark nor Matthew report what they talked about, but St. Luke says that they were speaking with each other about the “excess of the passion” of Christ to take place in Jerusalem in those days. [“And they spoke of his decease that he should accomplish in Jerusalem.” (Lk 9: 30f)]

Now, good people, let us examine this in a practical way. These two, standing with Jesus, Moses and Elias, adored Jesus, knowing Jesus to be God and man, and they wondered much why he would permit himself to be chained and bound by the Jews, even if for sinners, since he could have accomplished his task by a single word. Filled with admiration, since he it was who gave glory to the angels and to all the others, they were saying, “O God, how great is this charity.” Each of them discussed every aspect of his passion and detailed its excesses. The passion is said to be “excessive” because of the extremes of sufferings and love which he has shown to us, for, God, indeed is rich in mercy and because of this exceeding charity and mercy he has loved us, according to what is said in Ephesians, 2, “But God, (who is rich in mercy,) for his exceeding charity wherewith he loved us,” (Eph 2:4). See how gloriously this transfiguration is celebrated. Behold, the first tent. Here we rest against the attack and the temptation of the devil. And this is the literal sense.

And now we enter [its] secrets. First we ask why Christ wished to be transfigured. Second, about the people he wished to invite.

My answer to the first is so that he might reveal his intrinsic glory and secrets. Just as it is said by the teachers. When Christ assumed humanity, let us see why he assumed it. I say for two reasons. For his soul, as it was created in the womb of the Virgin Mary, immediately had such glory as he has now in heaven, and this because of his divinity. It was a spiritual substance. Nevertheless it was hidden in the body. And so we say, “…and we saw his glory, the glory as it were of the only begotten of the Father,” (Jn 1:14). It assumes a body, not glorious, but vulnerable and mortal, like us, and even more vulnerable than ours, and this for our sake. But it was otherwise for the soul. So because of his weakness he could be assimilated to his brothers in all things, as we read in Hebrews, “Wherefore he had to be made like unto his brethren in all things, that he might become merciful,” (Heb 2:17). In such a body was the glorious soul, but it was not seen by people. By which it is believed that, just like the body, so too the soul would be vulnerable. Christ wished to show that this was not so. For this reason he wished to show his glory which poured out of his body and overflowed.

And listen to this parable. There is a man dressed in rags, yet he is extremely rich. People would consider him to be poor. He might gather all his friends and his family and show them his wealth, and the people followed him saying, that, although he is badly dressed, he is rich, we will follow him. So the common saying is, “Money makes for good friends.” So Christ wished to be transfigured. For already he had promised when he said, “There are some of them that stand here, that shall not taste death, till they see the Son of man coming in his kingdom,” (Mt 16:28). And he was speaking of those whom he now took with himself.

Morally, for your sake. Christ first had glory and yet his body was capable of suffering. So for the souls of the saints who pass from this life to the next. First their souls are in glory, and yet their bodies remain in corruption. Nevertheless our body shall be transfigured, on the day of the resurrection, and the glorified soul will take up its body and overflow into the body. And that glorified body is called bright, and on the day of judgment it shall be brighter than the sun. And so it is said: “Then shall the just shine as the sun, in the kingdom of their Father,” (Mt 13:43).

To the second question, why did he take just three apostles and not more, and why not all the saints, but just these two from the Old Testament – he called five, the holy teachers say that from the testimony of two or three every word stands, if you ask about the number. But if you ask about the people, I say that these Apostles were Christ’s friends. For by divine promise St. Peter was already constituted pope, he was invited so that he might know even more. Secondly he called James the Greater, because he was the first to receive martyrdom, as we read in the Acts, 12: “And he killed James, the brother of John, with the sword,” (Acts 12:2). Third, he called John, because he was a virgin chosen by God, and more beloved than the others, therefore he deserved to be honored more by the Lord.

I say that he wished to call the dead and the living to the transfiguration, since he is seen to be judge of the living and the dead. No so for the lords of this age, because they do not judge the dead. Therefore it is said: “And fear ye not them that kill the body, and are not able to kill the soul,” (Matt. 10:28). And Acts 10: “…that it is he who was appointed by God, to be judge of the living and of the dead,” (Acts 10:42).

But why more Elias than Enoch, since he too was still alive? The question is unresolved. And why the dead Moses rather than the other holy patriarchs? Because there are many dead, especially since Abraham was the principal one. And so it is said, “in the bosom of Abraham,” (cf. Lk 16:23). I say that I prefer one side of the various opinions about this, that which holds that only two of the holy patriarchs ever fasted for forty days: Moses, in Exodus 34, “And [Moses] was there with the Lord forty days and forty nights: he neither ate bread nor drank water,” (Ex 34:28). And Elias: “And [he arose, and] ate, and drank, and walked in the strength of that food forty days and forty nights, unto the mount of God, Horeb, “3Kgs 19:8). Therefore because they fasted forty days, so they merited to be present at the transfiguration, in which it is clear how much this sacred fast of Lent is pleasing to God.

So we should fast for the forty days of Lent so on Easter Day we shall be at the transfiguration, namely by receiving communion, and we shall say with the Apostle [Paul], “But we all beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord,” (2Cor 3:18).

Note here how Christ, Moses and Elias fasted for forty days, and it says that Christ fasted praying. Luke 6: “That he went out into a mountain to pray, and he passed the whole night in the prayer of God.” (Lk 6:12). Moses fasted for forty days by listening, (cf. Ex 34,) where it is said that he stayed on the mountain with God. Elias fasted by journeying or walking, (cf. above. 3Kgs 19). So we, at the example of Christ, should devote ourselves to praying. “Be ye therefore followers of God, as most dear children,” (Eph 5:1), by praying every prayer and observance. Secondly, following the example of Moses, we should try to attend masses, and sermons and so we will be like Moses. Third, at the example of Elias, we should try to walk, to journey, in pilgrimage, because when you fast by praying like Christ and listen like Moses, you ought to fast like Elias traveling, that is by visiting churches, because there are many indulgences in such. Later, go to vespers, so that finally, on Easter, you shall be worthy to have the glory of paradise.

You ought in these times to set aside your courtrooms, your lawsuits, and your objections and allegations, by rather saying prayers, by saying the Our Father, the Hail Mary, etc. and after hearing a sermon and praying, you should journey forth, as I told you, that you might acquire some riches for your soul. And remember what Christ said: “Murmur not among yourselves,” (Jn 6:43). In olden days, during this time [of Lent] court was not open nor was it held, but it is no longer such. And this about the first tent.

 

SECOND TENT – QUIETLY RECEIVED

The second point is that this transfiguration was quietly received by the Apostles, Moses and Elias. That is clear because St. Peter said, “Lord, it is good for us to be here: if you wish, let us pitch three tents here,” (Mt 17:4). It was therefore quietly received, because when Christ so stood, transfigured, and the onlookers were perceiving the glory of paradise, Peter said, “It is good for us to be here,” (v. 4), because he tasted the tabernacle (tent) of paradise, because he said, “Let us pitch three tents here,” as if believing that John would stay with Moses, James with Elias, and that he would be with Christ. St. Luke says about him, “not knowing what he said,” (Lk 9:33).

Then the shining cloud came and overshadowed them. About this see, for although a cloud is bright of itself, nevertheless because of an impediment it is seen like a shadow. And so to those standing there, a voice comes from heaven saying, “This is my beloved Son,” (v. 5). And everyone fell on their face.

And Jesus came to the apostles lying there and he raised them up. Once on their feet they saw that Moses and Elias had already departed; Moses to the place of the holy patriarchs, Elias to the earthly paradise.

You can imagine that when the soul of Moses came to its place, he was questioned saying, “Where did you go and what did you see?” He replied, “I have seen the redeemer of the world, who is already many years old. Soon he shall come to free us.” O, what a great joy came over them. The same can be imagined about Elias, when his companion Enoch saw him, and he said to him, “O companion, where did you go? Where were you? Tell me some news. Have you seen the Savior?” “Certainly,” he replied, “I have seen the Savior. For I was carried by St. Michael and I clearly saw the Lord transfigured.”  He told him everything. Consider the sorrow of the other saying, “O why did I not go? O why was it not I?” Then he could have replied, “Because you have not fasted.” So, about Moses someone might think what questions there had been.   So it was received quietly.

But I ask what was the reason why Christ did not reply to the proposal of Peter saying, “Let us make here three tabernacles.” According to the Gloss, he did not reply verbally, because it was not a rational request. Well enough! But I say that Jesus replied secretly. For Peter was seeking his glory on that mountain and Christ showed that it could not happen for five reasons:

 

    The first is because of the arrival of the cloud. See, in deed, he replied.

    Second because of the voice of the Father.

    Third because they had fallen down.

    Fourth because Christ helped them to rise up.

    Fifth because they saw no one but Christ.

 

And so Christ wanted first to show Peter the five [events], before he was to come and to have glory. And first the cloud came and this signifies penance, and so: “Do penance, for the kingdom of heaven is at hand,” (Matt. 4:17). So first penance must be done.

Second the voice of the Father sounded, “This is my beloved Son, …hear ye him,” (v. 5). It signifies obedience. So it is said, ” But if the wicked do penance for all his sins which he hath committed, and keep all my commandments, and do judgment, and justice, living he shall live,” (Ezek. 18:21).

Third, fear and humiliation are required, because they fell down. For every saint fears death. For according to the Philosopher (Aristotle), ” Death is the most terrible of all things,” (Aristotle, Nichomachean Ethics 3.6 [1115a27]).

Fourth, Christ has to come and this on the day of judgment, when, by divine power they shall be raised from death, because Christ made them rise up at his transfiguration when he said to them, “Arise, and fear not.” (v. 7), because sinners fear his appearance. But it is said to the just, “Do not fear, arise.”

 

Fifth ” they lifting up their eyes saw no one but only Jesus,” (v. 8), as is understood that only The divine essence and no creature is the object of glory, or of eternal life, speaking of essential or principal glory, about which St. Thomas, [Summa theologiae] I, q. 12, a. 8 in the response to the 4th objection. And to this vision no creature through its own natural powers can come, as the same St. Thomas beautifully proves in the same question, namely q. 12, a. 4. And so it is said in Romans 6: “But the grace of God, life everlasting, in Christ Jesus,” (Rom. 6:23).

So that shall be the tent. Therefore he has to do all these things after, and in this way Christ responded by action (facto). And so in the Psalm, “Judge me O God,” it is said, “Send forth your light and your truth: they have conducted me, and brought me unto your holy hill,” (Ps 42:3), namely to Mount Thabor. Thus, the second point, namely how the transfiguration was calmly received.

 

THIRD TENT – DEVOUTLY HIDDEN

The third part follows, in which that transfiguration was devoutly hidden. For the text says: “And as they came down from the mountain, etc.,” Jesus said to them, “Tell the vision to no man, till the Son of man be risen from the dead,” (v. 9).

But why did he wish that the aforesaid transfiguration be kept hidden? Response: according to the teachers, the reason of his hiding was the piety of Christ, lest the Apostles and disciples hearing of such glory of Christ, if the transfiguration was revealed to them, and later having seen the ignominy of the passion of Christ, would have been more scandalized and would have sinned more by losing faith. Thus these three Apostles, “held their peace, and told no man in those days any of these things which they had seen,” (Lk 9:36).

I believe, however, that St. John, with the permission of Christ, told the Virgin Mary of the glory of the transfiguration of Christ, and so, it seems, that Christ wished more for our salvation, than for his glory, when he says, “But I seek not my own glory: there is one that seeks and judges,” (Jn 8:50). And so it was devoutly hidden, therefore now you have three tents. Here you rest, especially in these times [of Lent].

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

 

XLVI. — OUT OF THE OCCULT

“HOW DID IT HAPPEN?”

“I scarcely know. We went up to play with the dog. It was unwilling to leave the place, and Aradna teasingly tried to push her off on to the steps. She succeeded, but—well, it was all over that quick. The Aradna was gone!”

But the Spot had by this time lost a good deal of its terror. Knowing what was on the other side, and who, made a great difference. As the doctor said later in a private consultation with Chick and Harry:

“It's not so bad. That is, if Hobart Fenton is at work there. I think he is. Really, I only regret that we didn't know of this beforehand; we could have sent a message through to him.”

And the professor went on to explain what he meant. At the time he spoke, it was twenty-four hours after the Aradna's going; another twenty-four hours would see the evening of the Last Day—the sixteenth of the sacred Days of Life—what the Rhamdas alluded to as “the Day of Judgment.” And the Mahovisal was a seething mass of humanity, all bent upon seeing the fulfillment of their highest hopes.

“Bear in mind that if the Spot should not open at the last moment, you and I are done for. We will be self-condemned 'False Ones'; our lives will not last one minute after midnight tomorrow night if we fail to get through!

“That Prophecy means EVERYTHING to the Thomahlians. There was a time when they accepted it on faith; now it is an intellectual conviction with every last one of them. And one and all look forward to a new and glorious life beyond the Spot—in the occult world—our world!

“Now, the ticklish part of the job will be to open the Spot just long enough to permit us to get through, yet prevent the whole Prophecy from coming to pass. We've got to get through, together with that black case of mine, and then shut the door in the face of all Thomahlia!”

Nothing more was said on the subject until late the following afternoon, as the doctor, Harry, and Chick sat down to a light meal. They ate much as if nothing whatever was in the wind. From where they sat, in one part of a wing of the temple, they could look out into the crowded streets, in which were packed untold numbers of pilgrims, all pressing towards the great square plaza in front of the temple. No guards were to be seen; the solemnity of the occasion was sufficient to keep order. But the terrific potentiality of that semi-fanatical host did not cause the doctor's voice to change one iota.

“There is no telling what may happen,” he said. “For my own part I shall not venture near the Spot of Life until just at the end. I shall remain in the chamber underneath.

“But you two ought to show yourselves immediately after sundown. Certain ancient writings indicate it. You, and the Nervina, will have to mount the stair to the Spot, and remain in sight until midnight—until the end.

“So we must be prepared for accidents.” He took some papers from his pocket, and selected two, and gave one to each of his pupils. “Here are the details of what must be done. In case only one of us gets through, it will be enough.”

“But—how can these be of any use, on such short notice?” Harry asked.

“Cudgel your brains a bit, gentlemen,” he chided good-humouredly. “You will soon see my drift. This is one of those occasions when the psychic elements involved are such that, without doubt, it were best if you reacted naturally to whatever may happen.

“Now you will note that I have made a drawing of the Blind Spot region; also certain calculations which will explain themselves.

“Moreover, I have written out the combination to my laboratory safe in my house in Berkeley. The green stone is there. Bertha will help, as soon as she understands that it is my wish; no explanation will be needed.

“You may leave the rest to me, young gentlemen. Act as through you had no notion that I was down below the Spot. I shall be merely experimenting a bit with that circle of jewels, to see if the phenomena which affected the Aradna cannot be repeated. I fancy it was not mere accident, but rather the working of a 'period.'”

He said no more about this, except to comment that he hoped to get into direct communication with Hobart Fenton before midnight should arrive. However, he did say, in an irrelevant sort of manner:

“Oh, by the way—do either of you happen to recall which direction the house at Chatterton Place faces?”

“North,” replied Harry and Chick, almost in the same breath.

“Ah yes. Well, the temple faces south. Can you remember that?”

They thought they could. The rest of the meal was eaten without any discussion. Just as they arose, however, the doctor observed:

“It may be that Hobart Fenton has got to come through. I wish I knew more about his mentality; it's largely a question of psychic influence—the combined, resultant force of the three material gems, and the three degrees of psychic vibration as put forth by him and you two. We shall see.

“Something happened today—the Geos told me about it—which may link up Hobart very definitely. It was about one o'clock when one of the temple pheasants began to behave very queerly up on the great stair. It had been walking around on the snow-stone, and flying a bit; then it started to hop down the steps.

“About sixteen steps down, Geos says the pheasant stopped and began to flutter frantically, as though some unseen person were holding it. Suddenly it vanished, and as suddenly reappeared again. It flew off, unharmed. I can't quite account for it, but—well, we'll see!”

He spoke no more, but led the way out into the entrance to the wing. There they waited only a moment or two, before the Nervina and her retinue arrived. Without delay a start was made for the great black stairway.

The doctor alone remained behind.

There was a guard-lined lane through the crowd, allowing the Nervina and the rest access to the foot of the steps. Reaching that point she paused for a look around.

The sun had just gone down; the artificial lights of the temple had not yet been turned on. Overhead, the great storm-cloud hung portentously, even more ominous than in the brighter light. The huge waterspout columns, the terrific size of the auditorium, were none the less impressive for the incalculable horde that filled every bit of floor space. At the front of the building the archway gave a glimpse of the vastly greater throng waiting outside.

But all was quiet, with the silence of reverence and supreme expectation.

The long flight of stairs was lined on either side, from bottom to top, with the Rhamdas. On the landing there stood only two of the three chairs that Chick had seen on the previous occasion. The green one had been brought down and placed in the centre of an open spot just at the foot of the stairs.

In this chair sat the Bar Senestro. Deployed about him, at a respectful distance, was a semi-circle of the Bars, many hundreds in number. Behind the Bars, separating them from the crowds at their backs, were grouped the crimson and blue guardsmen. Among them, no doubt, were the Jan Lucar and the MacPherson, but Chick could locate neither.

The Nervina, taking Harry's arm, ascended the steps. Chick followed, with the Rhamda Geos at his side. At the top of the flight the Nervina was escorted to one of the chairs, while Chick placed the Geos in the other.

It left the two Californians on their feet, to move around to whatever extent seemed commensurate with dignity. Chick drew Harry aside.

“What do you suppose,” said Chick, indicating the handsome, confident figure in the chair at the base of the stairs—“what do you suppose friend Senestro is thinking about?”

Harry frowned. “You know him better than I do. You don't think he has reformed?”

“Not on your life; not the Bar. He's merely adjusted his plans to the new situation. He sees that the Prophecy is likely to be fulfilled; so, he counts on being the first to get through, after the Nervina. Then, whether the rest of the Thomahlia follows or not—he calls himself the divinely appointed leader now, I understand—he will get through and marry the two Queens anyhow!”

Perhaps it was because the crowd was so terrifically large. Or, there may have been something in the destiny of things that would not permit the chief actors to feel nervous. Certain it is that neither of the two men experienced the least stage fright. Had they been on display before a crowd one-tenth the size, anywhere else, both would have been ill at ease. This was different—enormously so.

No longer was there any circulation in the crowd. People remained in their places now, just as they expected the end to find them. Chick and Harry marvelled at their composure, strangely in contrast with the ceaseless activities of the temple pheasants darting everywhere overhead.

Suddenly Harry remarked:

“I've got an idea, Chick! It's this: How does the professor expect to send a message to Hobart?” Chick could not guess.

But already Harry had taken his sheet of instructions from his pocket, and was rolling it into a compact pellet. Then he went to Queen, and with a ribbon borrowed from the Nervina, tied the message tightly to the dog's collar.

“Hobart will be certain to see it,” said he. “I wonder if the doctor's figured it out yet?”

“He's playing with a tremendous force,” observed Chick, thoughtfully. He reached out and touched the snow-stone with his foot, just as he had done before, and fancied that he could feel that electric thrill even through the leather of his shoes. “Still, it's worth any risk he may be taking down in that chamber. If only he could send Queen through! Hobart—”

He never finished the sentence. He staggered, thrown off his balance by reason of the fact that he had been resting the weight of one foot on the stone and—it moved!

Moved—shifted about its axis, just as it had done forty-eight hours previously, when the Aradna had dropped through.

And Chick had only a flash of a second for a glimpse of the startled faces of Harry, the Nervina and the Geos, the huge multitude below the stair, Queen on the other side, and the fateful Prophecy on the walls above him, before—

A figure came into existence at his side. It was that of a powerfully built man, on whose wrists were curious red circles. And Chick shouted in a great voice:

“Hobart!”

And then came blackness.

 

 

XLVII. — THE LAST LEAF

Watson's story was now completed. During the entire recital his auditors had spoken scarcely a word. It had been marvellous—almost a revelation. With the possible exception of Sir Henry Hodges, not one had expected that it would measure up to this. For the whole thing backed up Holcomb's original proposition:

“The Occult is concrete.”

Certainly, if what Watson had told them was true, then Infinity had been squared by itself. Not only was there an infinity that we might look up to through the stars, but there was another just as great, co-existent, here upon the earth. The occult became not only possible, but unlimited.

The next few minutes would prove whether or not he had told the truth.

It was now close to midnight.

Jerome and General Hume had returned from Berkeley. Their quest had been successful; Watson now had the missing green stone. A number of soldiers were stationed about the house. Watson noted these men when he had finished his account, and said:

“Good. We may need them, although I hope not. Fortunately the Spot is small, and a few of us can hold it against a good many. What we must do is to extricate our friends and close it. Afterward we may have time for more leisurely investigation. But we must remember, above all things, that black case of Professor Holcomb's! It holds the secrets.

“Now I must ask you all to step out of this room. This library, you know, is the Blind Spot.”

He directed them to take positions along the balustrade of the stairway, out in the hall—through the wide archway, where they could have a clear view, yet be safe.

It was a curious test. With nothing but his mathematics and his drawing to go by, Watson was about to set the three stones in their invisible sockets. He spread the map out carefully, likewise his calculations; they gave him, on this floor, the precise positions that he charted on the earth of the cellar. A glance toward the front of the house—north—then a little measuring, three chalk-marks on the carpet, and he was ready for the final move.

He took the fateful ring and with a penknife pried up the prongs that held the stone. As it popped out he caught it with one hand. Then he looked at the row of wondering faces along the stair.

“I think it will work,” he said. “But, remember—don't come near! I shall get out as best I can myself; don't try to save me.”

With that he held the jewel on the first of the three chalk-marks on the circumference of the great circle. He held it tight against the carpet and then let go. Up it flashed about one foot—and disappeared.

There was no sound. Next Watson took the red stone. With it, the process was inverted. Instead of holding it to the floor he raised it as high as he could reach, directly above the second mark. Then he let it drop.

It did not reach the floor. It fell a little more than halfway, and vanished.

The third stone, the green one, was still remaining. Watson took it to the third and final mark on the circle, taking care to keep outside the circumference that marked the Spot. This mark was directly in front of the archway. He turned to them.

“Watch carefully,” he spoke. “I do not know what has transpired in the temple during the past few hours. Be ready for ANYTHING. All of you!”

He dropped the stone.

With the same motion he dodged out into the hall.

Though there was no sound there was something that every one felt—a sibilant undertone and cold vibration—a tense flash of magnetism. Then the dot of blue—a string of incandescence; just as had been spoken.

The Blind Spot was opening.

Watson silently warned the others to remain where they were and himself crowded back against the stair. And as he did so, someone came noiselessly down the steps from the floor above, passed unnoticed behind the watchers and thence across into the hall.

It was a slender, frail figure in white—the Aradna, walking like one in the grip of a higher will. Before they could make a move she had stepped into the Blind Spot, under the dot of blue, and into a string of light. And then—she was gone.

It was as swift as a guess. It was inexorable and unseen; and being unseen, close akin to terror. The group watched and waited, scarcely breathing. What would happen next?

There came a sudden, jarring click—like the tapping of iron. And next instant—

The Spot opened to human sight.

The library at 288 Chatterton Place was gone. Instead, the people on the stairs were gazing down from the Spot of Life, straight into the colossal Temple of the Jarados.

It was as Chick had described it—immense—beyond conception. Through the great doors and out into the plaza beyond was gathered all Thomahlia, reverent, like those waiting for the crack of doom.

Above the horde, high on the opposite wall, stood out the monster Clover Leaf of the Jarados; three-coloured—blazing like liquid fire; it was ominous with real life.

At that moment the whole concourse rippled with commotion. Arms were uplifted; one and all pointed towards the dais. They, too were looking through the Spot. Then the multitude began to move.

It heaved and surged and rolled toward the centre. The guards were pressed in upon the Bars, the Bars upon the Rhamda-lined stair. There was no resisting that flood of humanity. On and up it came, sweeping everything before it.

Directly in the foreground lay the snow-stone. On its centre stood the dog Queen, crouching, waiting, bristling. By her side Harry Wendel crouched on one knee, as if awaiting the signal. Behind him, the Nervina, supporting the awakening Aradna. And in front of all, the powerful bulk of Hobart Fenton, standing squarely at the head of the stair, ready to grapple the first to reach the landing.

But most important of all, there stood the doctor himself. He was at the Nervina's side; in his hand, the case of priceless data. He was gazing through the Spot and making a signal of some kind to Watson, whereupon the latter leaped to the edge of the unseen circle.

Something had gone wrong. The Spot was not fully open. Nothing but sight could get through.

Yet there was no time for anything. Up the stairs came the Bars, leading and being pressed forward by the horde. At their head dashed the Bar Senestro, handsome as Alexander. Hobart stepped forward to meet him, but the doctor stopped him with a word.

Only a few seconds elapsed between death and salvation. Again Dr. Holcomb signed to Watson; not a sound came through. Watson hesitated.

The dog Queen shot to her feet. Then the Senestro, out-distancing all the rest and dodging Hobart, had leaped upon the dais.

Upon the wall across the temple the great Leaf of the Jarados stood out like sinister fire. It pulsed and vibrated—alive. The top petal—the blue one—suddenly broke into a seething wave of flame.

Still Watson held back. He could not understand what Holcomb meant.

Queen waited only until the Senestro set foot on the dais. She crouched, then leaped.

It was done.

With a lightning shift of his nimble feet, the high-tempered Bar kicked the shepherd in the side. Caught at full leap, she was knocked completely over and fell upon the snow-stone.

It was the Sacrilege!

Even the Bars beyond the Senestro stopped in horror. The Four-Footed One—sacred to the Jarados—it was she who had been touched! Had the Senestro undone all on the Spot of Judgment, What would be the end?

Fenton acted. He caught the Senestro before he could get his balance and with a mighty heave hurled him over the side of the stair. A second, and it was over.

Another second was the last. For the great Leaf of the Jarados had opened.

The green and red stood still; but out of the blue came a dazzling light, a powerful beam; so brilliant, it seemed solid. It shot across the whole sweep of the temple and touched the Prophecy. Over the golden scrolls it traced its marvellous colour, until it came to the lines:

 

  Beware ye of sacrilege! Lest I take from ye all that I

  have given ye, and the day be postponed—beware ye of

  sacrilege!

 

For a moment the strange light stood still, so that the checked millions might read. Then it turned upon the dais.

There it spread, and hovered over the group, until it seemed to work them together—the Nervina to Harry, the Aradna to Hobart. Not one of them knew what it was; they obeyed by impulse—it was their destiny; the Chosen, and the queens.

The light stopped at the foot of Dr. Holcomb. Then the strangest thing happened.

Out of the light—or rather, from where it bathed the snowstone—came a man; a man much like Holcomb, bearded and short and kindly.

He was the real Jarados!

Unhesitatingly the professor stepped up beside him. Then followed Hobart and the Aradna, Harry and the Nervina, and lastly, from the crowd of Bars, MacPherson. The whole concourse in the temple stopped in awe and terror.

Only for a second. Then the Jarados and all at his side—were gone.

And upon the snow-stone there stood a sword of living flame.

It stood there for just a breath, exactly where the group had been.

And it was gone.

That was all.

No; not quite all. For when the Blind Spot closed that night at 288 Chatterton Place, there came once more the deep, solemn peal of the Bell of the Jarados.

 

 

XLVIII. — THE UNACCOUNTABLE

Were this account merely a work of fiction, it would harmonise things so as to have no unaccountables in it. As it is, the present writers will have to make this quite clear:

It is not known why the Rhamda Avec failed to show himself at the crucial moment. Perhaps he could have changed everything. We can only surmise; he has not been seen or heard from since.

Which also is true of Mr. Chick Watson. He disappeared immediately after the closing of the Spot, saying that he was going to Bertha Holcomb's home. No trace has been found of either to date. Doubtless the reader has noted advertisement in the papers, appealing to the authorities to report any one of Watson's description applying for a marriage licence.

As for his two friends, Wendel and Fenton, together with the Aradna and the Nervina, they and MacPherson and the doctor absolutely vanished from all the knowledge, either of the Thomahlia or the earth. The Jarados alone can tell of them.

Mme. Le Fabre, however, feels that she can explain the matter satisfactorily. Abridged, her theory runs:

“There is but one way to explore the Occult. That way is to die.

“For all that we were so strongly impressed with the reality of Mr. Watson, I am firmly convinced that he was simply a spirit; that everything we saw was spirit manifestation.

“Dr. Holcomb and all the rest have simply gone on to another plane. We shall never see them again. They are dead; no other explanation will hold. They are spirits.”

Giving this version to the public strictly for what it is worth, the present writers feel it only right to submit the conclusions reached by Dr. Malloy and concurred in by Drs. Higgins and Hansen, also, with reservations, by Professor Herold and by Miss Clarke.

“To a certain extent, and up to a certain point, it is possible to account for the astonishing case of the Blind Spot by means of well-known psychological principles. Hallucinations will cover a great deal of ground.

“But we feel that our personal experiences, in witnessing the interior of the Thomahlia cannot be thus explained away. Our accounts tally too exactly; and we are not subject to group hypnosis.

“To explain this we believe a new hypothesis is called for. We submit that what we saw was not unreal. Assuming that a thing is real or unreal, and can never be in a third state which is neither one nor the other, then we should have to insist that what we saw was REAL.

“We stand ready and prepared to accept any theory which will fit all facts, not merely a portion.”

Again refraining from any comment we pass on to the more exhaustive opinion of Sir Henry Hodges. Inasmuch as this seems to coincide very closely with the hypothesis of Professor Holcomb, and as the reputation of Sir Henry is a thing of weight, we are quoting him almost verbatim:

“There is a well-known experiment in chemistry, wherein equal quantities of water and alcohol are mixed. Let us say, a pint of each. Now, the resulting mixture ought to be a quart; but it is not. It is somewhat less than a quart.

“Strange, indeed, to the novice, but a commonplace to every student of the subject. It is strange only that, except for Dr. Holcomb and this man Avec, science has overlooked the stupendous significance and suggestion of this particular fact.

“Now, consider another well-known fact: No matter how you try you cannot prevent gravity from acting. It will pull every object down, regardless of how you try to screen it from the earth.

“Why? Because gravity penetrates all things. Again, why? Why should gravity penetrate all things?

“The answer is, because gravity is a function of the ether. And the ether is an imponderable substance, so impalpable that it passes right through all solids as though they were not there.

“These are two highly suggestive points. They show us, first, that two substances can exist within the space formerly thought to be completely filled by one. Second, they show that ALL substances are porous to the ether.

“Very well. Bear in mind that we know nothing whatever directly about the ether; our knowledge is all indirect. Therefore—

“It may be that there is more than one ether!

“Conceive what this means. If there were another ether, how could we become aware of it? Only through the medium of some such phenomenon as the Blind Spot; not through ordinary channels. For the ordinary channels are microscopes and test-tubes, every one of which, when traced to the ultimate, is simply a concrete expression of THE ONE ETHER WE KNOW!

“In the nature of the case our five senses could never apprehend a second ether.

“Yet, knowing what we do about the structure of the atom, of electronic activity, of quantels, we must admit that there is a huge, unoccupied space—that is, we can't see that it is occupied—in and between the interstices of the atom.

“It is in the region, mingled and intertwined with the electrons which make up the world we know so well, that—in my opinion—the Thomahlian world exists. It is actually coexistent with our own. It is here, and so are we. At this very instant, at any given spot, there can be, and almost certainly is, more than one solid object—two systems of materiality, two systems of life, two systems of death. And if two, why, then, perhaps there are even more!

“Holcomb is right. We are Infinity. Only our five senses make us finite.”

Charlotte Fenton does not indulge in speculation. She seems to bear up wonderfully well in the face of Harry Wendel's affinity for the Nervina, and also in the face of her brother's disappearance. And she philosophically states:

“When Columbus returned from his search for the East Indies, he triumphantly announced that he had found what he sought.

“He was mistaken. He had found something else—America.

“It may be that we are all mistaken. It may be that something entirely different from what any one has suspected has been found. Time will tell. I am willing to wait.”

To make it complete, it is felt that the following statement of General Hume is not only essential, but convincing to the last degree.

“My view regarding this mystery is simply this: I have eyes, and I have seen. I don't know whether the actors were living or dead. I am no scientist; I have no theory. I only know. And I will swear to what I saw.

“I am a soldier. The two men who are bringing this to press have shown me their copy.

“It is correct.”

Monday's Illustrated Word: Untitled Story by Joe Blair (in English)

 art by Lin Streeter - Blue Ribbon #19 - M.L.J. Magazines, December 1941.

 

 

Good Reading: "Che Fie di Me?" by Michelangelo Buonarroti (in Italian)

Che fie di me? che vo’ tu far di nuovo
d’un arso legno e d’un afflitto core?
Dimmelo un poco, Amore,
acciò che io sappi in che stato io mi truovo.
  Gli anni del corso mio al segno sono,


come saetta c’al berzaglio è giunta,

onde si de’ quetar l’ardente foco.
E’ mie passati danni a te perdono,
cagion che ’l cor l’arme tu’ spezza e spunta,
c’amor per pruova in me non ha più loco;

e s’e’ tuo colpi fussin nuovo gioco
agli occhi mei, al cor timido e molle,
vorria quel che già volle?
Ond’or ti vince e sprezza, e tu tel sai,
sol per aver men forza oggi che mai.
  Tu speri forse per nuova beltate
tornarmi ’ndietro al periglioso impaccio,
ove ’l più saggio assai men si difende:
più corto è ’l mal nella più lunga etate
ond’io sarò come nel foco el ghiaccio,
che si distrugge e parte e non s’accende.
La morte in questa età sol ne difende
dal fiero braccio e da’ pungenti strali,
cagion di tanti mali,
che non perdona a condizion nessuna,
né a loco, né tempo, né fortuna.
  L’anima mia, che con la morte parla,
e seco di se stessa si consiglia,
e di nuovi sospetti ognor s’attrista,
el corpo di dì in dì spera lasciarla:
onde l’immaginato cammin piglia,
di speranza e timor confusa e mista.
Ahi, Amor, come se’ pronto in vista,
temerario, audace, armato e forte!
che e’ pensier della morte
nel tempo suo di me discacci fori,
per trar d’un arbor secco fronde e fiori.
  Che poss’io più? che debb’io? Nel tuo regno
non ha’ tu tutto el tempo mio passato,
che de’ mia anni un’ora non m’è tocca?


Qual inganno, qual forza o qual ingegno
tornar mi puote a te, signore ingrato,

c’al cuor la morte e pietà porti in bocca?
Ben sare’ ingrata e sciocca
l’alma risuscitata, e senza stima,

tornare a quel che gli diè morte prima.
  Ogni nato la terra in breve aspetta;
d’ora in or manca ogni mortal bellezza:
chi ama, il vedo, e’ non si può po’ sciorre.
Col gran peccato la crudel vendetta
insieme vanno; e quel che men s’apprezza,
colui è sol c’a più suo mal più corre.
A che mi vuo’ tu porre,
che ’l dì ultimo buon, che mi bisogna,
sie quel del danno e quel della vergogna?

Friday's Sung Wortd: "O 'X' do Problema" by Noel Rosa (in Portuguese)

Nasci no Estácio
Eu fui educada na roda de bamba
Eu fui diplomada na escola de samba
Sou independente, conforme se vê

Nasci no Estácio
O samba é a corda e eu sou a caçamba
E não acredito que haja muamba
Que possa eu fazer gostar de você

Eu sou diretora da escola do Estácio de Sá
E felicidade maior neste mundo não há
Já fui convidada para ser estrela do nosso cinema
Ser estrela é bem fácil
Sair do Estácio é que é o X do problema

Você tem vontade
Que eu abandone o largo de Estácio
Pra ser a rainha de um grande palácio
E dar um banquete uma vez por semana
Nasci no Estácio
Não posso mudar minha massa de sangue
Você pode ver que palmeira do mangue
Não vive na areia de Copacabana.

 

You can listen "O 'X' do Problema" sung by Aracy de Almeida here.