But to her own surprise prostitution now afforded her something more than the means to wealth and power. Her experience in the ionnery had not been wholly barren. She had learned a good deal about the spiritual cravings of the subhuman kind; and this knowledge she now put to good use. Her motive in returning to prostitution had been purely selfregarding, but she soon discovered that the more human of her clients were suffering from an unconscious need for something more than carnal satisfaction. And she found exaltation in ministering to this essentially spiritual need. Carnal satisfaction she gave ungrudgingly. Her own initial distaste at intercourse with beings of a lowly order gave way to delight in her new office. Many a man whose real need was not merely copulation but intimacy with a sensitive yet fearless woman, many who needed moreover help in the seemingly hopeless task of "coming to terms with the universe," found in Jacqueline a well of strength. As her reputation grew, ever greater demands were made on her. Hoping to save herself from a breakdown, she chose disciples, young women who were ready to live her life and give themselves as she gave herself. Some of them were partially successful, but none could do as she had done. The strain increased until at last she fell seriously ill.
When she recovered, her old self-seeking passion was once more uppermost. Using all her prowess she fought her way up the social ladder of Europe, till, at fifty-seven and on the threshold of full maturity, she married a Russian prince. She did so knowing that he was a worthless creature and a halfwit, even by normal standards. So skilfully did she play her cards during the next fifteen years that she had a good prospect of setting him on the throne. Increasing disgust and horror, however, flung her into another mental disorder. From this she emerged once more her true self. She cut adrift, disguised herself, and fled back to Paris to carry on her old profession. Occasionally she met one or other of her former clients, now well advanced in years. But as she herself had retained her youthful appearance, and indeed seemed to have the full flower of womanhood still ahead of her, she easily persuaded them that she was the former Jacqueline's young niece.
All this while she had never had a child, never conceived. In her early years she had taken precaution to avoid such a disaster; but in maturity, though she had felt no craving for motherhood, she had been less reluctant to risk it, and less cautious. As the decades passed and her remaining caution dwindled out, she came to suspect that she was sterile, and in the end she ceased to take any precautions at all. On her return from Russia an obscure sense that in missing motherhood she had missed a valuable experience developed into a definite hunger to have a baby of her own.
Not a few of her clients had tried to persuade her to accept marriage. Hitherto she had laughed at these suitors, but when she had passed her eightieth year, she began to be seriously attracted by the prospect of a spell of quiet married life. Among her clients was a young Parisian lawyer, Jean Cazé. Whether he was in fact the father of her child she did not know; but when, to her amazement, she found that she had conceived, she singled him out as a suitable husband. He, it so happened, had never thought of marrying her; but when she had slipped the idea into his mind, he pressed her ardently, overcame her feigned reluctance and carried her off in pride. After eleven months of pregnancy she bore her daughter, and very nearly died in the ordeal. Four years of maternal duties and of companionship with the faithful Gaze were enough for her. Jean, she knew, would treasure the infant; and indeed he did, to the extent of spoiling her for life. Jacqueline fled not only from Paris but from France, and started all over again in Dresden.
Throughout the last two-thirds of the nineteenth century Jacqueline appears to have had alternating spells of exalted prostitution and marriage. She counted among her husbands, she said, a British ambassador, a famous writer, and a West African negro who was a private in the French colonial army. Never again did she conceive. Probably John was right in surmising that she had the power of preventing conception by an act of volition, though she had no idea how she exercised this power.
Since the close of the nineteenth century Jacqueline had not indulged in marriage. She had preferred to carry on her profession, because of her "great affection for the dear children," by which she meant her clients. Hers must have been a strange life. Of course she gave herself for money, like any member of her profession, or of any other profession. Nevertheless, her heart was in her work, and she chose her clients, not according to their power to pay, but according to their needs and their capacity to benefit by her ministrations. She seems to have combined in her person the functions of harlot, psycho-analyst and priest.
During the war of 1914-18 she was drawn into overstraining herself once more. So many tragic cases came her way. And after the war, being wholly without national prejudices, she moved to Germany, where the need was greater. It was in Germany, in 1925, that she had once more collapsed, and was forced to spend a year in a "mental home." When we met her she was again established in Paris, and again at work.
On the day after our meeting in the café John had left me to amuse myself as best I could while he visited Jacqueline. He stayed away four days, and when he returned he was haggard and obviously in great distress. Not till long afterwards could he bring himself to tell the cause of his misery, and then he said only, "She's glorious, and hurt, and I can't help her, and she won't help me. She was terribly kind and sweet to me. Said she had never met any one like me, wished we'd met a hundred years ago. She says my work is going to be great. But really she thinks it's just schoolboy adventure, no more."
CHAPTER XVI
ADLAN
JOHN continued his search. I accompanied him. I shall not at this stage describe the few suitable supernormal youngsters whom he discovered and persuaded to prepare themselves for the great adventure. There was a young girl in Marseilles, an older girl in Moscow, a boy in Finland, a girl in Sweden, another in Hungary, and a young man in Turkey. Save for these, John found nothing but lunatics, cripples, invalids, and inveterate old vagabonds in whom the superior mentality had been hopelessly distorted by contact with the normal species.
But in Egypt John actually met his superior. This incident was so strange that I hesitate to record it, or even to believe it myself.
John had for long been convinced that a very remarkable mind was secreted somewhere in the Levant or the Nile Delta. From Turkey we took ship to Alexandria. Thence, after further investigation, we moved to Port Saïd. Here we spent some weeks. As far as I was concerned, they were weeks of idleness. There was nothing for me to do but to play tennis, bathe and indulge in mild flirtations. John himself seemed to be idling. He bathed, rowed in the harbour, wandered about the town. He was unusually absent-minded, and sometimes almost irritable.
When Port Saïd was beginning to bore me excessively, I suggested that we should try Cairo. "Go yourself," said John, "if you want to, but I'm staying here. I'm busy." I therefore took him at his word, and crossed the Delta by train. Long before we reached Cairo the Great Pyramids came into view, overtopping the palm trees and the unseen city. I shall not forget that first glimpse of them, for later it seemed to symbolize the experience that John himself was passing through in Port Saïd. They were grey-blue, in the blue sky. They were curiously simple, remote, secure.
I took a room at Shepheard's Hotel, and gave myself over to sightseeing. One day, about three weeks after I left Port Saïd, a telegram came from John. It said merely, "Home, John." Nothing loath, I packed my traps and took the next train for Port Saïd.
As soon as I arrived, John made me book accommodation for three to Toulon by an Orient boat that was due to pass through the Canal a few days later. The new member of the party, he said, was on his way from Upper Egypt, and would join us as soon as he could. Before giving details of our future fellow passenger I must try to report what John told me of the very different being with whom he was in contact during my absence in Cairo.
"You see," he said, "the fellow I was after (Adlan, by name) turned out to have died thirty-five years ago. He was trying to
get me from his place in the past, and at first I didn't realize. When at last we effected some sort of communication, he managed to show me what he was seeing, and I noticed that the steamers in the harbour were all little low old things with yards on their mnasrs. Also there wasn't any Canal Company's Building where it ought to have been. (You know, the green-domed thing.) You can imagine how exciting this was. It took me a long time to get myself into the past instead of his coming to me in the present."
John's story must be condensed. In order to secure a less precarious footing in the past, John, under Adlan's direction, made the acquaintance of a middle-aged Englishman, a ship-chandler, who had spent much of his childhood in Port Saïd in Adlan's time. This Anglo-Egyptian, Harry Robinson, was easily persuaded to talk about his early experiences, and to describe Adlan, whom he used at one time to meet almost daily. John soon made himself familiar with Robinson's mind to such an extent that he was able to reach back and establish himself quite firmly in the child Harry and in the Port Saïd that had long since vanished.
Seen through Harry's eyes, Adlan turned out to be an aged and poverty-stricken native boatman. His face, John said, was like a mummy's, black and pinched and drawn, but very much alive, with a frequent and rather grim smile. His gigantic head bore upon its summit a fez which was ridiculously small for it. When, as occasionally happened, this covering fell off, his cranium was seen to be perfectly bald. John said it reminded him of a dark and polished and curiously moulded lump of wood. He had the typical great eyes, one of which was bloodshot, and running with yellow mucus. Like so many natives, he had suffered from ophthalmia. His bare brown legs and feet were covered with scars. Several toe-nails had been lost.
Adlan made his living by ferrying passengers between the liners and the shore, and by transporting European residents to and from the "bathhouses"—wooden erections built out over the sea on angle-irons. The Robinson family hired Adlan and his boat several times a week to row them across the harbour to their "bath house." He had to wait while they bathed and lunched. Then he would row them back to the town. It was while Adlan was tugging at the oars in his long-prowed and gaily painted boat, and while Harry was prattling to his parents or his sister or even to Adlan himself, that John, regarding the scene through Harry's eyes, carried on his telepathic conversations with the unique Egyptian.
John's projection of his mind into the past took him back to the year 1896. At this time Adlan claimed that he was three hundred and eighty-four years old. John would have been less inclined to believe this before he met Jacqueline, but by now he was ready to accept it. Adlan, then, was born in 1512, somewhere in the Soudan. Most of his first century was spent as the wise man of his tribe, but in the end he resolved to exchange his primitive environment for something more civilized. He travelled down the Nile, and settled in Cairo, where in time he gained a reputation as a sorcerer. During the seventeenth century he played an active part in the turbulent political life of Egypt, and was at one time the power behind the throne. But political activities could not satisfy him. He was drawn into them much as an intelligent spectator might be drawn into a game of chess played by blockheads. He could not help seeing how the game might be played most effectively, and presently lie found himself playing it. Toward the end of the eighteenth century, he became more and more absorbed in the development of his "occult" powers, and chiefly his most recent art, that of projecting himself into the past.
A few years before Napoleon's Egyptian expedition Adlan broke with his political life entirely by faking a suicide. For some years he continued to live in Cairo, but in complete obscurity and very humble circumstances. He made his living as a water-carrier, driving his ass, laden with swollen and dripping skins, along the dusty streets. Meanwhile he continued to improve his supernormal powers, and would sometimes use them to practise psychotherapy upon his fellow-proletarians. But his chief interest was exploration of the past. At this time the knowledge of Ancient Egypt was extremely scanty, and Adlan's passion was to gain direct experience of the great race of long ago. Hitherto his powers had only enabled him to reach a few years back, to events which occurred in an environment similar to his own. But presently he determined to bury himself in some obscure village and till the soil of the Delta, entering into the life of the primitive agriculturalists whose customs and culture had probably changed little since the days of the Pharaohs. For many decades he wielded the hoe and the shadoof; and in due course he learned to be almost as familiar with ancient Memphis as with modern Cairo.
In the second quarter of the nineteenth century, however, when he was still in appearance no more than middle-aged, he conceived the need to explore other cultures. For this purpose he settled in Alexandria, and took up his old profession of water-carrier. Here, with less ease and less success than in his study of Ancient Egypt, he made his entry into Ancient Greece, learning to project himself into the era of the great Library, and even into Greece itself of the age of Plato.
Not till the last quarter of the nineteenth century did Adlan ride his donkey along the strip of sand between Lake Menzaleh and the sea, and settle in Port Saïd, once more as a water-carrier. He did not practise his old profession exclusively. Sometimes he would hire out his donkey to a European passenger, ashore for the day. Then he would run barefoot behind the tall white ass, affectionately whacking its hind-quarters, and cry ing "Haa! Haa!" Once, when his beast, which he called "Two Lovely Black Eyes," was stolen, he ran thirty miles in chase of it, following its footprints on the moist shore. When at last he overtook the thief, he battered him, and returned in triumph on the ass. Sometimes he would board the liners and amuse the passengers with conjuring tricks with rings and balls and restless little yellow chicks. Sometimes he would sell them silk or jewellery.
Adlan's object in moving to Port Saïd had been to put himself into touch with contemporary European life and thought, and if possible to make some kind of contact with India and China. The Canal was by now the most cosmopolitan spot in all the world. Levantines, Greeks, Russians, Lascars, Chinese firemen, Europeans on their way to the East, Asiatics on their way to London and Paris, Moslem pilgrims on their way to Mecca,—all passed through Port Saïd. Scores of races, scores of languages, scores of religions and cultures jostled one another in that most flagrantly mongrel town.
Adlan soon learned how to get the best out of his new environment. His methods were diverse, but all depended chiefly on telepathy and extreme intelligence. He constructed little by little in his own mind a very clear picture of European, and even Indian and Chinese culture. He did not, indeed, find any culture ready to hand in the minds of the beings with whom he made contact in Port Saïd, for they, residents and passengers alike, were nearly all quite philistine. But by a brilliant process of inference from the meagre and incoherent traces of thought in these migrants he was able to reconstruct the cultural matrix in which they had developed. This method he supplemented by reading books lent him by a shipping agent who had a liking for literature. He learned also to extend his telepathic reach to such an extent that, by conjuring up all that he knew of John Ruskin (let us say), he could make contact with that didactic sage in his remote home by Coniston Water.
Presently it became evident to Adlan that the really interesting period of European thought lay in the future. Could he, then, explore the future as he had explored the past? This proved a far more difficult task, and one which he could never have performed at all effectively had he not, by great good luck, discovered John, a mind of somewhat the same calibre as his own. He conceived the idea of teaching that fellow-supernormal to reach back into the past to him, so that he himself might learn about the future without the precarious and dangerous labour of projecting himself into it.
I was surprised to hear from John, that, though only a few weeks had passed since our arrival in Egypt, he had in that period spent many months with Adlan. Or perhaps I should say that his interviews with Adlan (through the mind of Harry) were distributed over a period of many months in A
dlan's life. Day after day the old man would ferry the Robinsons to their bathhouse, pulling steadily at his battered oars, and prattling in kitchen Arabic to Harry about ships and camels. And at the same time he would be carrying on a most earnest and subtle telepathic conversation with John about relativity or the quantum theory or the economic determination of history. John was soon convinced that he had encountered a mind which either through native superiority or though prolonged meditation was far in advance of his own, even in ability to cope with Western European culture. But Adlan's brilliance made his way of life seem all the more perplexing. With sonic complacency John assured himself that if he were to live as long as Adlan he would not have to spend his old age toiling for a pittance from Homo sapiens. But before he parted from Adlan he began to take a humbler view of himself and a more respectful attitude to Adlan.
The old man was greatly interested in John's biological knowledge, and its bearing upon himself and John. "Yes," he said, "we are very different from other men. I have known it since I was eight. Indeed these creatures that surround us are scarcely men at all. But perhaps, my son, you take that difference too seriously. No, I should not say that. What I mean is that though for you this project of founding the new species is the true way, for me there is another way. And each of us must serve Allah in the way that Allah demands of him."
It was not, John explained, that Adlan threw cold water on his great adventure. On the contrary he entered into it with sympathy and made many helpful suggestions. Indeed one of his favourite occupations, as he plied his oars, was to expound to John with prophetic enthusiasm the kind of world that "John's New Men" would make, and how much more vital and more happy it would be than the world of Homo sapiens. This enthusiasm was undoubtedly sincere, yet, said John, there was a delicate mockery behind it. It was not wholly unlike the zeal with which grown men enter into the games of children. One day John deliberately challenged him by referring to his project as the greatest adventure that man could ever face. Adlan was resting on his oars before crossing the harbour, for an Austrian Lloyd steamer was passing into the Canal. Harry was intent upon the liner, but John induced him to turn his eyes on the old boatman. Adlan was looking gravely at the lad. "My son, my dear son," he said, "Allah wills of his creatures two kinds of service. One is that they should toil to fulfil his active purpose in the world, and that is the service which you have most at heart. The other is that they should observe with understanding and praise with discriminate delight the excellent form of his handiwork. And this is my service, to lay at Allah's feet such a life of praise that no man, not even you, my very dear son, can give him. He has fashioned you in such a manner that you may serve him best in action, though in action inspired always by deep-searching contemplation. But me he has fashioned such that I must serve him directly through contemplation and praise, though for this end I had first to pass through the school of action."