Bradshaw William Richard
The Goddess of Atvatabar
CHAPTER XXXVII.
A REVELATION
Alas for the brevity of earthly joys! The noble priests and priestesses had made a heroic effort to sustain Arjeels, but a month's incessant labors had quite exhausted their powers, and the glorious island vanished, with all its ideal sweetness. As if to intensify our sadness, when we reached Egyplosis again, we found the high priest Hushnoly, impatiently awaiting our return to secretly report the proceedings of a late council of the king and government, held in the council chamber of Egyplosis.
I knew by the appearance of Hushnoly that something unusual had happened. He hesitated to unfold his secret until requested to do so by the goddess.
"It is a serious business," said Hushnoly, "and I have been commissioned by his majesty to know the full meaning of the step both your holiness and his excellency are about to take, and see if there is no possibility of averting the terrible calamity, that overhangs Egyplosis."
"Tell me," said Lyone to the high priest, "what the council has been discussing, and what it has determined upon."
"Your holiness," said he, "I should inform you that Koshnili, as chief minister of Atvatabar, has received a report from his winged spies, charged with the duty of watching the movements of his excellency and retinue ever since their arrival in Atvatabar. His duty made it necessary to discover the real object of the illustrious strangers in visiting our country, and consequently their actions have been carefully watched and reported."
"And of course," said I, "my constant association with the supreme goddess, has led Koshnili to suspect me of designs inimical to the welfare of the kingdom?"
"Listen to the report made by Koshnili," replied Hushnoly, who unrolled a document he held in his hand, and read as follows:
"To His Majesty, King Aldemegry Bhoolmakar, of Atvatabar, greeting: Your faithful minister begs to report that his private wayleals have followed his excellency, the alien commander, Lexington White, and followers from their arrival in Kioram until their reception at Egyplosis. The illustrious strangers, after landing on our soil, travelled by sacred locomotive from Kioram to Calnogor, and were there the guests of your majesty, after which they attended a feast of worship to the supreme goddess in the Bormidophia. The illustrious strangers were then received by her holiness in her palace of Tanje. While lingering here my wayleals, from the ramparts of the palace, saw his excellency the alien commander, in company with her holiness, enter the silver pleasure boat. Their long-continued interview in the palace garden testified that a mutual affinity had drawn the illustrious personages together. From later observation my faithful wayleals are convinced that in the palace garden of Tanje was begun the awful possibility of a twin soul of our deity, and the alien commander, and the consequent apostasy of the supreme goddess, and her renunciation of Harikar.
"My faithful wayleals further report that while travelling on the aerial ship from Calnogor to Egyplosis, they obtained further evidence of the consummation of a deific and alien twin soul. The principals sat apart from all others, on a seat at the prow of the vessel, and the report of their conversation will justify your majesty in believing that a sacrilegious twin soul already exists in defiance of civil and religious law, her holiness and the alien commander being the illustrious components.
"Awaiting the further commands of your majesty, I remain, with profound veneration,
"Your majesty's faithful servant,"Koshnili."
I gasped for breath at hearing so brutal a dissection of our hearts. I was thunderstruck. I could only ask Hushnoly what he had to say on the situation.
"That you love each other, I need not ask," said he; "that may be taken for granted. But I might ask, do you each of you fully recognize the position you stand in? Do you know that your conduct menaces the throne of the gods itself? I can understand the violence of love for a human soul in the breast of the goddess, but what of her renunciation of Harikar?"
"If not already convinced," I said, "I think her holiness will soon see that all this monstrous system of hopeless love is tottering on its throne. It is an artificial society, that must in time, of its own accord, crumble to pieces."
"His majesty," said the high priest, "has departed with his retinue to Calnogor, and has called a council of the government to consider the situation. He held that the rank of the individuals who have offended against the sacred code of Atvatabar, and the monstrous impiety of the offence itself, constitutes a subject worthy of the most serious consideration of the government. His majesty was extremely angry on hearing the report of Koshnili. He characterized your excellency's conduct as unworthy of the hospitality you had received, and as involving the ruin of both the supreme goddess and yourself."
"What did Koshnili say when presenting the report?" I inquired.
"Koshnili said that the affections of their beloved goddess had been withdrawn from their only legitimate object, Harikar himself, and had been appropriated not even by a holy priest of the temple, not even by an ordinary citizen, but worse than all, by an infidel, a heathen, an adventurer and a stranger, emanating from some terra incognita that might, owing to the fatal discovery of Atvatabar, one day send its hordes to ravage the country with fire and sword. The council," he continued, "knew the penalty for such treachery and abuse of hospitality on the part of a desperate and fanatical stranger, as well as such apostasy on the part of the goddess. He demanded the immediate arrest of the guilty parties. The king had sufficient evidence to convict and execute both individuals by reason of their high treason against both the government and faith of Atvatabar."
"Did the king approve of Koshnili's demand?" I inquired.
"His majesty," said Hushnoly, "said that a matter of such importance required the greatest circumspection. Her holiness was known to be the most pious and popular supreme goddess that had ever sat on the throne of the gods, and although it was evident she had insulted Harikar, still if the quiet expulsion of the strangers from Atvatabar soil would prevent further disgrace of their faith and country, he would prefer to issue a decree of expulsion, rather than a decree for the arrest of both commander and goddess. To reduce the possible calamity now overhanging the nation to the least possible proportions, it would be necessary to act at once, rather than to await the development of more complete evidence of affection between the guilty parties."
Admiral Jolar deprecated the violent measures advocated by Koshnili, and supported the idea of the king, to quietly expel the strangers. He said that if the decree of expulsion were intrusted to him, he would see that it was carried into effect without delay. The council could rely on the royal fleet doing its duty.
Koshnili was angry at his idea of immediate arrest not being acted upon. "Suppose these strangers," he said, "refuse to leave, and being warned by your royal mandate so fortify themselves by stirring up an insurrection in favor of her holiness, that might possibly defeat the royal arms, and, in the end, we ourselves be sacrificed by our present timid vacillation. The crisis is a serious one and demands a desperate remedy."
"The Governor Ladalmir," said Hushnoly, "rebutted the arguments of Koshnili. He pointed out that the laws of hospitality demanded that the strangers should receive consideration at the hands of the king, even if guilty. They might receive fair warning to depart, after which, if the commander prove contumacious, more stringent measures could be taken. Should the commander, in defiance of the royal mandate, endeavor to consolidate his affection for her holiness, doing further sacrilege to our faith, ecclesiastical law has the remedy of death for those who would dare dethrone our faith, and lead our beloved goddess to take the irrevocable step of abandonment of her supreme office. After considerable discussion, it was decided to act on the suggestion of his majesty the king, that without bringing the matter before the Borodemy, a decree of expulsion be handed Admiral Jolar, for execution on the parties to be expelled from the kingdom. The decree is already in the hands of Admiral Jolar for delivery to your excellency."
CHAPTER XXXVIII.
LYONE'S MANIFESTO TO KING AND PEOPLE
"Might I ask your holiness," said the high priest, "if you will really take so determined a step as that indicated by the action of the royal council? The thought of such a thing strikes me dumb with fear."
"Hushnoly," said Lyone, "I have ever found you faithful to my interests, and I will now confide in you my purposes. You are a man of wisdom, calm and conservative, and can rest happy in the possession of your counterpart soul. Your character has become moulded by your long novitiate until you have become a part of the institution itself. To think of any other state of things is to you an impossibility. On thousands of souls here, your inflexible laws have only developed a rebellious energy that will some day utterly destroy the fabric of Egyplosis. The true union of souls is not artificial restraint and the present calmness is only the pause that preludes the explosion."
"But do you, supreme goddess, indeed desire to leave us forever? Will you profane your holy office? Will you despoil the temple of ideal love?" said Hushnoly, with emotion.
"You think it monstrous," said Lyone, "that I should desire to uproot principles so fixed and permanent. You can judge, then, how fierce must be the passion that causes me to antagonize duty consecrated by the ties and memories of my holy office."
"To break away from a responsibility so supreme," I said, "argues alone an extraordinary force. Your very system creates just such a love as this. Here souls are required to meet in rapture, and yet to stand balanced, as it were, on the thin edge of naked swords, and fall neither this way nor that. The development of a purely romantic love effeminates the race. The example of Egyplosis if carried out universally would obliterate the nation in one generation. The nation is wiser than its creed. Let us therefore choose the wiser path."
"It was the dream of your noble parents," said Hushnoly to Lyone, "to see you supreme goddess of Egyplosis. When you obtained this peerless honor they died. Your mother, dying, implored you to remember your vows, and to be ever true to your high office. 'Love only duty,' was her last sigh. If you love aught else, there is but a cruel death for you, and your memory will be an everlasting disgrace. Will you, the ideal of hopeless love, be the first to prove faithless?"
"What you say is true," I said, replying for Lyone, "but what is duty? Lyone not only owes a duty to her office, but also to herself. Her duty to herself is to rise up and break down this monstrous environment that chains down her soul, and her duty to these ten thousand souls is to tell them that an institution that constantly antagonizes nature is immoral. Here refined souls," I continued, "seek the cloister, not for peace, but for ecstatic anguish. They love and weep, and thus agitated they grow at once weak and violent, and can never accommodate themselves to the serious purposes of life. Thus sacrificed on the altar of a false god, weary of a life of barren blessedness, you will discover, if you but seriously inquire into it, that this palace is purely a prison for thousands of noble souls."
As I spoke, Hushnoly clasped his head with his hands and groaned. "With the downfall of Egyplosis," he murmured, "farewell delights, farewell tendernesses, farewell mystical, chivalrous love!"
"Do not be so dejected," said Lyone; "your imagination gives you but a capricious view of the future, which will be even nobler than the past."
The high priest could hear no more, and left us seized with affright as to the future, and mourning the anticipated downfall of Egyplosis.
Lyone, far from exhibiting fear, grew enthusiastic over our projected coup d'état, that would certainly, if successful, create an organic change in the constitution of the kingdom.
We discussed the situation at length, and determined to leave Egyplosis for Calnogor forthwith.
I could in some measure appreciate the struggle undergone by Lyone necessary to sever her forever from so ineffable a retreat. But passion was stronger than environment, and it was duly announced that the supreme goddess and the commander of the Polar King and their immediate followers would leave for Calnogor forthwith.
Our departure from Egyplosis was attended with impressive ceremonies, our journey to Calnogor being made in the aerial ship of the goddess.
On our arrival at Tanje we discovered that the king and government had held their council unknown to the people. We did not think it expedient either, just then, to make public the determination of the goddess. I ordered my officers and sailors to Kioram forthwith to take command of the Polar King. My instructions to Captain Wallace were to have the ship fully supplied with stores, and remove her from the basin where she lay into the outer harbor of Kioram, and there await further orders. After a considerable period of inactivity the ship's company were nothing loath to get on board again with the prospect of another voyage. I confided to the officers the possibility of our being engaged in hostile operations, and ordered the ship to be put in fighting trim without delay. The officers and men were tendered the dignity of riding to Kioram in the sacred locomotive, and their departure was made amid the enthusiasm of the populace.
As for myself, I remained at the palace of Tanje, the residence of the goddess, to assist Lyone in preparing her manifesto to the people.
It was a painful crisis for her, who was the symbol of ideal love, to be the first to renounce its delights for the sake of an every-day union with a beloved soul.
For days her decision trembled in the balance. Her avowal of being led captive by human love would be a national catastrophe. She trembled for her ten thousand devotees in Egyplosis. It seemed a cruel and heartless trampling under foot of throbbing hearts that were thrilling with faith in their goddess. When I saw Lyone prepared to abandon Egyplosis for my sake, when I knew she would forever resign that splendid throne swept by whirlwinds of adoration, for the sake of being clasped to my heart, when I saw her risk even life itself for the simple love of one adoring heart, I then knew what love really was. It was, as Dante says,
"Joy past compare, gladness unutterable,
Exhaustless riches and unmeasured bliss."
At last the decision was made. Lyone had decided that the ideal love of Egyplosis was only suited to disembodied spirits, and not for those breathing elements of matter that are unable to exist in the spiritual state.
The following was the text of her manifesto to the king, Borodemy and people:
"The Avowal of Lyone, Supreme Goddess of Atvatabar, Holy Ruler of the palaces, Supernal and Infernal, of Egyplosis, Queen of Magicians, Mother of Sorcerers, Princess of Arjeels, etc., etc., to His Most Excellent Majesty King Aldemegry Bhoolmakar and the People of Atvatabar.
"The supreme goddess presents her respectful salutations, and desires to inform his majesty the king and the people that her ardent soul, sensitive to the tender feelings of human affection, desires to live no longer without a counterpart soul. The love of ten thousand souls does not satisfy the craving for the love of but one soul. She has been told to love Harikar the unseen. She reaches out her lips, but they do not meet with love's delirious kisses. Her heart, withering within her because of soul loneliness, has taught her to seek liberty, to love the soul of her choice.
"She resigns her seat on the throne of the gods, as goddess, having discovered her counterpart soul.
"She hopes that reform and not destruction will guide the king and his ministers in dealing with Egyplosis at this crisis.
"Given at her palace of Tanje in this, the eleventh year of her deification as supreme goddess.
Lyone."
This memorial fell upon the people like a shell of terrorite. No one had ever suspected the crisis was so real. The king had lulled himself with the belief that, as my sailors had already departed to embark on the Polar King, I would possibly quietly follow them, and leave the country without his having the trouble of even asking me to go. The message of the goddess, however, opened his eyes to the true state of things, and I forthwith received the following decree from his majesty, at the hands of Jolar, admiral of the royal fleet:
"Aldemegry Bhoolmakar, King of Atvatabar, to His Excellency Lexington White, Commander of the ship Polar King, etc., etc., greeting:
"It having come to our knowledge that you, the said Lexington White, have conceived an affection for the sacred person of our illustrious supreme goddess, Lyone, spouse of Harikar, holy ruler of Egyplosis, mother of sorcerers, etc., in defiance of our holy faith and laws of this our realm, and furthermore it having come to our knowledge that the said supreme goddess has so far forgotten her holy duty as to reciprocate your affection, be it known to you that the penalty prescribed by the laws of this our realm for your heinous offence (which is sacrilegious treason) is death by magnicity, for both guilty persons.
"To inform you of the law and the penalty for your crime, and to give you an opportunity of renouncing your affection for our supreme goddess, and for your immediate departure from the soil of Atvatabar, we send you this our decree, commanding you as follows: That you forthwith renounce your treasonable affection, love and interest in the personality of said supreme goddess. That you embark, together with your officers and seamen, on board your ship, the Polar King, within one week from date hereof, and forever leave our realm of Atvatabar and the surrounding seas thereof. You must not again return to this our realm in any manner whatsoever, or send messengers, or correspond or conspire with any inhabitant thereof, particularly with our said supreme goddess, under penalty of death, both for yourself and for your entire crew.
"Given at our palace in Calnogor, in this fifty-sixth year of our reign.
"Aldemegry Bhoolmakar,"King of Atvatabar."
I received the document from the hands of the admiral with deep respect, and requested him to assure his majesty King Aldemegry Bhoolmakar of my profound regard and deep gratitude for the hospitable reception we had received from his majesty and his people during our stay in the glorious kingdom of Atvatabar.
I stated that we were at present in the act of leaving their country on a voyage of further discovery, but could not say that we would not again return to Atvatabar. We should be most happy to obey the command of the king, but should we receive a message to return from the supreme goddess ere we left the interior world, we might possibly return, notwithstanding the royal command, and brave the wrath of his majesty.
"In that case," said the admiral, "it would be my duty to prevent you from landing on Atvatabar soil; and should you succeed in eluding the vigilance of the fleet, your apprehension and that of your people by his majesty's wayleals would mean the execution of your entire party. We are a proud nation, and our army and navy are invincible."
I thanked the admiral for his well-meant warning, whereupon he withdrew from the palace.
CHAPTER XXXIX.
THE CRISIS IN ATVATABAR
The manifesto of Lyone had precipitated an historic crisis in Atvatabar. The king awaited my leaving the country with the utmost impatience. He made every effort to prevent the news from reaching the public, hoping that when I took my departure the goddess would be amenable to the laws of the realm, and the faith be thus preserved.
The more that Lyone and myself discussed the situation, the more apparent it appeared that we could not now draw back from the position we had taken. It was absolutely necessary to provide a following in case the government attempted arrest, or the execution of either or both of us. Trusty messengers were despatched to the high priest, Hushnoly, the grand sorcerer, Charka, the lord of art, Yermoul, and the other friends of Lyone, informing them of the step she had taken, and asking their support in case any violence were offered her.
I advised Lyone to have her agents collect and transmit to Kioram all munitions of war. Some of the royal wayleals were armed with spears, and others with swords and shields. All battles were fought in the air, by reason of the wayleals being able to fly, as their movement on wings was more rapid than movement on foot.
As already stated, the ordinary spear of the king's wayleals was very effective, by reason of its discharging a magnetic current into the body, causing instant death. With a view of arming the army of the goddess with a more potent weapon than magnic spears, I quietly had agents purchase for immediate transmission to Kioram vast quantities of iron, and the material for making gunpowder, which happily existed in great abundance in Atvatabar. My idea was to start a manufactory for firearms, which were unknown to the interior world, and arm every man with a magazine rifle – a portable mitrailleuse, in fact.
While engaged in discussing the plan of defence with Lyone the crisis was precipitated by the press of the country finding out the coup d'état of the goddess. With a view of placing the government in the most favorable light before the people, the chief organ of the king, The Calnogor Jossidi, published a fierce editorial condemning the action of the goddess, and reviling what it was pleased to call "the contumacious invader and despoiler of Atvatabar." The article ran thus:
"Impious Sacrilege!
"Astounding Apostasy!
The Supreme Goddess Refuses Further Worship, and HasDegraded Herself by Seeking Marriage With anAlien Lover!
"What is Faith, if Deceit be Our Deity?
"The sweet, the noble, the pure, the exalted worship of holy love, and of its hitherto most perfect symbol, the Goddess Lyone, is threatened with extinction, if it be not entirely destroyed. That sweet and perishable affection that fills the breasts of lovers, which has been for ages conserved, expanded, and wrought into an enduring fabric of religion in the sacred temple of Egyplosis, is about to utterly perish by a mad act of apostasy on the part of the deity herself. Whither now will tender and faithful hearts turn to find a refuge for all that makes the life glorious? Our ideal soul has sunk into degradation! She has flung herself from her proud and happy throne, wounding our faith with impious sacrilege!
"Never before in the history of the world has the treachery of a goddess been manifest; we have had occasion hitherto only to mourn the apostasy of the worshipper. Now what avails our worship, if the object of our adoration fails us in the hour of need? Who is to console the bereavement of millions, when their consoler has hopelessly abandoned them? We say to both his majesty the king and government, follow the iconoclasts with the sword of justice; no punishment is too severe for such perfidious workers of iniquity! Death on the magnic scaffold is the penalty for the infatuation of the goddess and her atheistic lover! Wanting both men and money, the standard of revolt will be brought down by the first blow, and his majesty's troops can be relied upon to bring the rebels to swift justice. Let them be covered with eternal infamy who will support this fearful apostasy!"
It became necessary for Lyone to publish the following manifesto to the nation, stating briefly the reasons that led to her renunciation of Harikar, to become the apostle of a new creed of one body and one soul:
"Lyone, who has been until now Supreme Goddess of the faith of Harikar, to her faithful people, greeting:
"I, who have been exalted to the high seat of honor on the throne of the gods, as the incarnation of the supreme soul, having received divine honors at your hands, desire at this crisis to make known to you the nature of the reform I seek to establish in the faith and worship of Atvatabar.
"I do not seek to annihilate your faith, with all its tender and memorable qualities. I simply seek to reform such religion, making it more natural, more holy. All things that exist do change; if they do not rise to greater glory, they must sink to profounder shame. I, who have been your goddess during a long and blessed Nirvana, know how much you love me. I know that round my throne a tempest of passion has swept for years, filling me with its ecstasy. But I hasten to tell you that the delights of Egyplosis have been purchased at a fearful price. The sacrifices of its priests and priestesses have proved to me that even the retreat of ideal love can be as inexorably cruel as the outer world. So harassing have been these sacrifices that some could not bear their burden, and at this moment five hundred twin souls are confined in the dungeons of Egyplosis because they transgressed the vows of their novitiate. Of what avail are tender, chivalrous delights, if nature, if reason, be outraged in producing them?
"Those who have remained steadfast to their vows, have grown sickly and morbid, feeding too long on fantastic ecstasies. Despondent and unreal in mind, delicate and nervous in body, they only appear rich and radiant in some brief ceremonial, while their every-day life is shuddering, tearful, and unstable, and utterly unfit to cope with the struggle of ordinary existence.
"Therefore it is that one moment of pleasure is purchased by whole days of pain, and the oscillation between such extremes racks and ruins the dearest souls.
"The motto of the new faith for Egyplosis, 'One Body and One Soul,' founded on the ordinary marriage rite, will restore to priest and priestess the steady and temperate possession of their souls which gives society that virile force necessary to its very existence.
"By the memory of our mutual love, I claim the support of my faithful priests and priestesses, worshippers and people, in the coming struggle.
"Lyone."
The manifesto of the goddess, published in all the papers of the kingdom, created a profound sensation. It was the first discovery to millions that their religion had been weighed and found wanting. Although many were aware of its excesses, they saw that, despite every regulation, the hornet was in possession of Hesperides, prepared to sting the hand that reached for the golden fruit.
They learned that passion led to agonized exaltation, and that the moral fibres of the soul became paralyzed by fierce temptation and inordinate spiritual delights. They saw that restraint of rapture and a more natural basis for the fellowship of the sexes were reforms imperatively needed, if the religion of Atvatabar were to remain an elevating and purifying force. Their creed must be reformed, both in faith and practice, and who so capable of introducing such a reform as Lyone herself?
The power of the deep-rooted conservatism of those who had nothing to gain by the change, the fear of the merchants that civil war meant their financial ruin, of a king jealous of his authority, and of the supremacy of existing laws, were the forces that would oppose the power of the goddess to carry out her reforms.
I began to accuse myself of being entirely responsible for all this disturbance in a peaceful country. Had I never discovered Atvatabar, Lyone might never have desired to disturb the existing order of things, but would have remained an agonized and crowned goddess, wedded only to Harikar, in a temple of eternal celibacy.
I knew, however, that all this was changed. I knew it by her sighs at our first meeting in the garden of Tanje, which, to remember, again and again made me thrill and shudder with joy.