To those of my readers who may seek with Julius Faber to explore, through intelligible causes, solutions of the marvels I narrate, Margrave’s confession may serve to explain away much that my own superstitious beliefs had obscured. To them Margrave is evidently the son of Louis Grayle. The elixir of life is reduced to some simple restorative, owing much of its effect to the faith of a credulous patient: youth is so soon restored to its joy in the sun, with or without an elixir. To them Margrave’s arts of enchantment are reduced to those idiosyncrasies of temperament on which the disciples of Mesmer build up their theories — exaggerated, in much, by my own superstitions; aided, in part, by such natural, purely physical magic as, explored by the ancient priest-crafts, is despised by the modern philosophies, and only remains occult because Science delights no more in the slides of the lantern which fascinated her childhood with simulated phantoms. To them Margrave is, perhaps, an enthusiast, but, because an enthusiast, not less an impostor. “L’Homme se pique,” says Charron. Man cogs the dice for himself ere he rattles the box for his dupes. Was there ever successful impostor who did not commence by a fraud on his own understanding? Cradled in Orient Fableland, what though Margrave believes in its legends; in a wand, an elixir; in sorcerers or Afrites? That belief in itself makes him keen to detect, and skilful to profit by, the latent but kindred credulities of others. In all illustrations of Duper and Duped through the records of superstition — from the guile of a Cromwell, a Mahomet, down to the cheats of a gypsy — professional visionaries are amongst the astutest observers. The knowledge that Margrave had gained of my abode, of my affliction, or of the innermost thoughts in my mind, it surely demanded no preternatural aids to acquire. An Old Bailey attorney could have got at the one, and any quick student of human hearts have readily mastered the other. In fine, Margrave, thus rationally criticised, is no other prodigy (save in degree and concurrence of attributes simple, though not very common) than may be found in each alley that harbours a fortune-teller who has just faith enough in the stars or the cards to bubble himself while he swindles his victims; earnest, indeed, in the self-conviction that he is really a seer, but reading the looks of his listeners, divining the thoughts that induce them to listen, and acquiring by practice a startling ability to judge what the listeners will deem it most seer-like to read in the cards or divine from the stars.
I leave this interpretation unassailed. It is that which is the most probable; it is clearly that which, in a case not my own, I should have accepted; and yet I revolved and dismissed it. The moment we deal with things beyond our comprehension, and in which our own senses are appealed to and baffled, we revolt from the Probable, as it seems to the senses of those who have not experienced what we have. And the same principle of Wonder that led our philosophy up from inert ignorance into restless knowledge, now winding back into shadow land, reverses its rule by the way, and, at last, leaves us lost in the maze, our knowledge inert, and our ignorance restless.
And putting aside all other reasons for hesitating to believe that Margrave was the son of Louis Grayle — reasons which his own narrative might suggest — was it not strange that Sir Philip Derval, who had instituted inquiries so minute, and reported them in his memoir with so faithful a care, should not have discovered that a youth, attended by the same woman who had attended Grayle, had disappeared from the town on the same night as Grayle himself disappeared? But Derval had related truthfully, according to Margrave’s account, the flight of Ayesha and her Indian servant, yet not alluded to the flight, not even to the existence of the boy, who must have been of no mean importance in the suite of Louis Grayle, if he were, indeed, the son whom Grayle had made his constant companion, and constituted his principal heir. Not many minutes did I give myself up to the cloud of reflections through which no sunbeam of light forced its way. One thought overmastered all; Margrave had threatened death to my Lilian, and warned me of what I should learn from the lips of Faber, “the sage of the college.” I stood, shuddering, at the door of my home; I did not dare to enter.
“Allen,” said a voice, in which my ear detected the unwonted tremulous faltering, “be firm — be calm. I keep my promise. The hour is come in which you may again see the Lilian of old, mind to mind, soul to soul.”
Faber’s hand took mine, and led me into the house.
“You do, then, fear that this interview will be too much for her strength?” said I, whisperingly.
“I cannot say; but she demands the interview, and I dare not refuse it.”
Last updated Monday, December 22, 2014 at 10:48