your treasure is,” he added after a moment’s pause. “You must be a happy man. Your passion amounts to nostalgia, I suspect. Already yearning to get back there, probably?”
Farque gazed at him for some seconds with shining eyes. “You remember the Persian saying, I’m sure,” he said. “ ‘You see a man drink, but you do not see his thirst.’ Well,” he added, laughing happily, “you may see me off in six months’ time, but you will not see my happiness.”
While he went on talking, the doctor glanced round the room, marvelling still at the exquisite taste of everything, the neat arrangement, the perfect matching of form and colour. A woman might have done this thing, occurred to him, as the haunting figure shifted deliciously into the foreground of his mind again. The thought of her had been momentarily replaced by all he heard and saw. She now returned, filling him with joy, anticipation and enthusiasm. Presently, when it was his turn to talk, he would tell his friend about this new, unimagined happiness that had burst upon him like a sunrise. Presently, but not just yet. He remembered, too, with a passing twinge of possible boredom to come, that there must be some delay before his own heart could unburden itself in its turn. Farque wanted to ask some professional questions, of course. He had for the moment forgotten that part of the letter in his general interest and astonishment.
“Happiness, yes. …” he murmured, aware that his thoughts had wandered, and catching at the last word he remembered hearing. “As you said just now in your own queer way—you haven’t changed a bit, let me tell you, in your picturesqueness of quotation, Edward—one must not be fugitive from life; one must seize happiness when and where it offers.”
He said it lightly enough, hugging internally his own sweet secret; but he was a little surprised at the earnestness of his friend’s rejoinder: “Both of us, I see,” came the deep voice, backed by the flash of the far-seeing grey eyes, “have made some progress in the doctrine of life and death.” He paused, gazing at the other with sight that was obviously turned inwards upon his own thoughts. “Beauty,” he went on presently, his tone even more serious, “has been my lure; yours, Reality. …”
“You don’t flatter either of us, Edward. That’s too exclusive a statement,” put in the doctor. He was becoming every minute more and more interested in the workings of his friend’s mind. Something about the signs offered eluded his understanding. “Explain yourself, old scholar-poet. I’m a dull, practical mind, remember, and can’t keep pace with Chinese subtleties.”
“You’ve left out Beauty,” was the quiet rejoinder, “while I left out Reality. That’s neither Chinese nor subtle. It is simply true.”
“A bit wholesale, isn’t it?” laughed Francis. “A big generalization, rather.”
A bright light seemed to illuminate the scholar’s face. It was as though an inner lamp was suddenly lit. At the same moment the sound of a soft gong floated in from the hall outside, so soft that the actual strokes were not distinguishable in the wave of musical vibration that reached the ear.
Farque rose to lead the way in to dinner.
“What if I——” he whispered, “have combined the two?” And upon his face was a look of joy that reached down into the other’s own full heart with its unexpectedness and wonder. It was the last remark in the world he had looked for. He wondered for a moment whether he interpreted it correctly.
“By Jove … !” he exclaimed. “Edward, what d’you mean?”
“You shall hear—after dinner,” said Farque, his voice mysterious, his eyes still shining with his inner joy. “I told you I have some questions to ask you—professionally.” And they took their seats round an ancient, marvellous table, lit by two swinging lamps of soft green jade, while the Chinese servant waited on them with the silent movements and deft neatness of his imperturbable celestial race.
3
To say that he was bored during the meal were an over-statement of Dr. Francis’s mental condition, but to say that he was half-bored seemed the literal truth; for one-half of him, while he ate his steak and savoury and watched Farque manipulating chou chop suey and chou om dong most cleverly with chop-sticks, was too pre-occupied with his own romance to allow the other half to give its full attention to the conversation.
He had entered the room, however, with a distinct quickening of what may be termed his instinctive and infallible sense of diagnosis. That last remark of his friend’s had stimulated him. He was aware of surprise, curiosity, and impatience. Willy-nilly, he began automatically to study him with a profounder interest. Something, he gathered, was not quite as it should be in Edward Farque’s mental composition. There was what might be called an elusive emotional disturbance. He began to wonder and to watch.
They talked, naturally, of China and of things Chinese, for the scholar responded to little else, and Francis listened with what sympathy and patience he could muster. Of art and beauty he had hitherto known little, his mind was practical and utilitarian. He now learned that all art was derived from China, where a high, fine, subtle culture had reigned since time immemorial. Older than Egypt was their wisdom. When the western races were eating one another, before Greece was even heard of, the Chinese had reached a level of knowledge and achievement that few realized. Never had they, even in earliest times, been deluded by anthropomorphic conceptions of the Deity, but perceived in everything the expressions of a single whole whose giant activities they reverently worshipped. Their contempt for the western scurry after knowledge, wealth, machinery, was justified, if Farque was worthy of belief. He seemed saturated with Chinese thought, art, philosophy, and his natural bias towards the celestial race had hardened into an attitude to life that had now become ineradicable.
“They deal, as it were, in essences,” he declared; “they discern the essence of everything, leaving out the superfluous, the unessential, the trivial. Their pictures alone prove it. Come with me,” he concluded, “and see the ‘Earthly Paradise,’ now in the British Museum. It is like Botticelli, but better than anything Botticelli ever did. It was painted”—he paused for emphasis—“600 years B.C.”
The wonder of this quiet, ancient civilization, a sense of its depth, its wisdom, grew upon his listener as the enthusiastic poet described its charm and influence upon himself. He willingly allowed the enchantment of the other’s Paradise to steal upon his own awakened heart. There was a good deal Francis might have offered by way of criticism and objection, but he preferred on the whole to keep his own views to himself, and to let his friend wander unhindered through the mazes of his passionate evocation. All men, he well knew, needed a dream to carry them through life’s disappointments, a dream that they could enter at will and find peace, contentment, happiness. Farque’s dream was China. Why not? It was as good as another, and a man like Farque was entitled to what dream he pleased.
“And their women?” he inquired at last, letting both halves of his mind speak together for the first time.
But he was not prepared for the expression that leaped upon his friend’s face at the simple question. Nor for his method of reply. It was no reply, in point of fact. It was simply an attack upon all other types of woman, and upon the white, the English, in particular—their emptiness, their triviality, their want of intuitive imagination, of spiritual grace, of everything, in a word, that should constitute woman a meet companion for man, and a little higher than the angels into the bargain. The doctor listened spellbound. Too humorous to be shocked, he was, at any rate, disturbed by what he heard, displeased a little, too. It threatened too directly his
