The Jewel of Seven Stars 15 – Stoker · Verses Across
Literature · Horror
The Jewel of Seven Stars 15The Purpose of Queen Tera
18
Literature · Horror
The Jewel of Seven Stars 15
The Purpose of Queen Tera
StokerEnglish
“Now, as to the Star Jewel! This she manifestly regarded as the greatest of her treasures. On it she had engraven words which none of her time dared to speak.
“In the old Egyptian belief it was held that there were words, which, if used properly—for the method of speaking them was as important as the words themselves—could command the Lords of the Upper and the Lower Worlds. The ‘hekau’, or word of power, was all-important in certain ritual. On the Jewel of Seven Stars, which, as you know, is carved into the image of a scarab, are graven in hieroglyphic two such hekau, one above, the other underneath. But you will understand better when you see it! Wait here! Do not stir!”
As he spoke, he rose and left the room. A great fear for him came over me; but I was in some strange way relieved when I looked at Margaret. Whenever there had been any possibility of danger to her father, she had shown great fear for him; now she was calm and placid. I said nothing, but waited.
In two or three minutes, Mr. Trelawny returned. He held in his hand a little golden box. This, as he resumed his seat, he placed before him on the table. We all leaned forward as he opened it.
On a lining of white satin lay a wondrous ruby of immense size, almost as big as the top joint of Margaret’s little finger. It was carven—it could not possibly have been its natural shape, but jewels do not show the working of the tool—into the shape of a scarab, with its wings folded, and its legs and feelers pressed back to its sides. Shining through its wondrous “pigeon’s blood” colour were seven different stars, each of seven points, in such position that they reproduced exactly the figure of the Plough. There could be no possible mistake as to this in the mind of anyone who had ever noted the constellation. On it were some hieroglyphic figures, cut with the most exquisite precision, as I could see when it came to my turn to use the magnifying-glass, which Mr. Trelawny took from his pocket and handed to us.
When we all had seen it fully, Mr. Trelawny turned it over so that it rested on its back in a cavity made to hold it in the upper half of the box. The reverse was no less wonderful than the upper, being carved to resemble the under side of the beetle. It, too, had some hieroglyphic figures cut on it. Mr. Trelawny resumed his lecture as we all sat with our heads close to this wonderful jewel:
“As you see, there are two words, one on the top, the other underneath. The symbols on the top represent a single word, composed of one syllable prolonged, with its determinatives. You know, all of you, I suppose, that the Egyptian language was phonetic, and that the hieroglyphic symbol represented the sound. The first symbol here, the hoe, means ‘mer’, and the two pointed ellipses the prolongation of the final r: mer-r-r. The sitting figure with the hand to its face is what we call the ‘determinative’ of ‘thought’; and the roll of papyrus that of ‘abstraction’. Thus we get the word ‘mer’, love, in its abstract, general, and fullest sense. This is the hekau which can command the Upper World.”
Margaret’s face was a glory as she said in a deep, low, ringing tone:
“Oh, but it is true. How the old wonder-workers guessed at almighty Truth!” Then a hot blush swept her face, and her eyes fell. Her father smiled at her lovingly as he resumed:
“The symbolisation of the word on the reverse is simpler, though the meaning is more abstruse. The first symbol means ‘men’, ‘abiding’, and the second, ‘ab’, ‘the heart’. So that we get ‘abiding of heart’, or in our own language ‘patience’. And this is the hekau to control the Lower World!”
He closed the box, and motioning us to remain as we were, he went back to his room to replace the Jewel in the safe. When he had returned and resumed his seat, he went on:
“That Jewel, with its mystic words, and which Queen Tera held under her hand in the sarcophagus, was to be an important factor—probably the most important—in the working out of the act of her resurrection. From the first I seemed by a sort of instinct to realise this. I kept the Jewel within my great safe, whence none could extract it; not even Queen Tera herself with her astral body.”
“Her ‘astral body’? What is that, Father? What does that mean?” There was a keenness in Margaret’s voice as she asked the question which surprised me a little; but Trelawny smiled a sort of indulgent parental smile, which came through his grim solemnity like sunshine through a rifted cloud, as he spoke:
“The astral body, which is a part of Buddhist belief, long subsequent to the time I speak of, and which is an accepted fact of modern mysticism, had its rise in Ancient Egypt; at least, so far as we know. It is that the gifted individual can at will, quick as thought itself, transfer his body whithersoever he chooses, by the dissolution and reincarnation of particles. In the ancient belief there were several parts of a human being. You may as well know them; so that you will understand matters relative to them or dependent on them as they occur.
“First there is the ‘Ka’, or ‘Double’, which, as Doctor Budge explains, may be defined as ‘an abstract individuality of personality’ which was imbued with all the characteristic attributes of the individual it represented, and possessed an absolutely independent existence. It was free to move from place to place on earth at will; and it could enter into heaven and hold converse with the gods. Then there was the ‘Ba’, or ‘soul’, which dwelt in the ‘Ka’, and had the power of becoming corporeal or incorporeal at will; ‘it had both substance and form.... It had power to leave the tomb.... It could revisit the body in the tomb ... and could reincarnate it and hold converse with it.’ Again there was the ‘Khu’, the ‘spiritual intelligence’, or spirit. It took the form of ‘a shining, luminous, intangible shape of the body.’... Then, again, there was the ‘Sekhem’, or ‘power’ of a man, his strength or vital force personified. These were the ‘Khaibit’, or ‘shadow’, the ‘Ren’, or ‘name’, the ‘Khat’, or ‘physical body’, and ‘Ab’, the ‘heart’, in which life was seated, went to the full making up of a man.
“Thus you will see, that if this division of functions, spiritual and bodily, ethereal and corporeal, ideal and actual, be accepted as exact, there are all the possibilities and capabilities of corporeal transference, guided always by an unimprisonable will or intelligence.” As he paused I murmured the lines from Shelley’s “Prometheus Unbound”:
“‘The Magnus Zoroaster....
Met his own image walking in the garden.’”
Mr. Trelawny was not displeased. “Quite so!” he said, in his quiet way. “Shelley had a better conception of ancient beliefs than any of our poets.” With a voice changed again he resumed his lecture, for so it was to some of us:
“There is another belief of the ancient Egyptian which you must bear in mind; that regarding the ushaptiu figures of Osiris, which were placed with the dead to its work in the Under World. The enlargement of this idea came to a belief that it was possible to transmit, by magical formulae, the soul and qualities of any living creature to a figure made in its image. This would give a terrible extension of power to one who held the gift of magic.
“It is from a union of these various beliefs, and their natural corollaries, that I have come to the conclusion that Queen Tera expected to be able to effect her own resurrection, when, and where, and how, she would. That she may have held before her a definite time for making her effort is not only possible but likely. I shall not stop now to explain it, but shall enter upon the subject later on. With a soul with the Gods, a spirit which could wander the earth at will, and a power of corporeal transference, or an astral body, there need be no bounds or limits to her ambition. The belief is forced upon us that for these forty or fifty centuries she lay dormant in her tomb—waiting. Waiting with that ‘patience’ which could rule the Gods of the Under World, for that ‘love’ which could command those of the Upper World. What she may have dreamt we know not; but her dream must have been broken when the Dutch explorer entered her sculptured cavern, and his follower violated the sacred privacy of her tomb by his rude outrage in the theft of her hand.
“That theft, with all that followed, proved to us one thing, however: that each part of her body, though separated from the rest, can be a central point or rallying place for the items or particles of her astral body. That hand in my room could ensure her instantaneous presence in the flesh, and its equally rapid dissolution.
“Now comes the crown of my argument. The purpose of the attack on me was to get the safe open, so that the sacred Jewel of Seven Stars could be extracted. That immense door of the safe could not keep out her astral body, which, or any part of it, could gather itself as well within as without the safe. And I doubt not that in the darkness of the night that mummied hand sought often the Talisman Jewel, and drew new inspiration from its touch. But despite all its power, the astral body could not remove the Jewel through the chinks of the safe. The Ruby is not astral; and it could only be moved in the ordinary way by the opening of the doors. To this end, the Queen used her astral body and the fierce force of her Familiar, to bring to the keyhole of the safe the master key which debarred her wish. For years I have suspected, nay, have believed as much; and I, too, guarded myself against powers of the Nether World. I, too, waited in patience till I should have gathered together all the factors required for the opening of the Magic Coffer and the resurrection of the mummied Queen!” He paused, and his daughter’s voice came out sweet and clear, and full of intense feeling:
“Father, in the Egyptian belief, was the power of resurrection of a mummied body a general one, or was it limited? That is: could it achieve resurrection many times in the course of ages; or only once, and that one final?”
“There was but one resurrection,” he answered. “There were some who believed that this was to be a definite resurrection of the body into the real world. But in the common belief, the Spirit found joy in the Elysian Fields, where there was plenty of food and no fear of famine. Where there was moisture and deep-rooted reeds, and all the joys that are to be expected by the people of an arid land and burning clime.”
Then Margaret spoke with an earnestness which showed the conviction of her inmost soul:
“To me, then, it is given to understand what was the dream of this great and far-thinking and high-souled lady of old; the dream that held her soul in patient waiting for its realisation through the passing of all those tens of centuries. The dream of a love that might be; a love that she felt she might, even under new conditions, herself evoke. The love that is the dream of every woman’s life; of the Old and of the New; Pagan or Christian; under whatever sun; in whatever rank or calling; however may have been the joy or pain of her life in other ways. Oh! I know it! I know it! I am a woman, and I know a woman’s heart. What were the lack of food or the plenitude of it; what were feast or famine to this woman, born in a palace, with the shadow of the Crown of the Two Egypts on her brows! What were reedy morasses or the tinkle of running water to her whose barges could sweep the great Nile from the mountains to the sea. What were petty joys and absence of petty fears to her, the raising of whose hand could hurl armies, or draw to the water-stairs of her palaces the commerce of the world! At whose word rose temples filled with all the artistic beauty of the Times of Old which it was her aim and pleasure to restore! Under whose guidance the solid rock yawned into the sepulchre that she designed!
“Surely, surely, such a one had nobler dreams! I can feel them in my heart; I can see them with my sleeping eyes!”
As she spoke she seemed to be inspired; and her eyes had a far-away look as though they saw something beyond mortal sight. And then the deep eyes filled up with unshed tears of great emotion. The very soul of the woman seemed to speak in her voice; whilst we who listened sat entranced.
“I can see her in her loneliness and in the silence of her mighty pride, dreaming her own dream of things far different from those around her. Of some other land, far, far away under the canopy of the silent night, lit by the cool, beautiful light of the stars. A land under that Northern star, whence blew the sweet winds that cooled the feverish desert air. A land of wholesome greenery, far, far away. Where were no scheming and malignant priesthood; whose ideas were to lead to power through gloomy temples and more gloomy caverns of the dead, through an endless ritual of death! A land where love was not base, but a divine possession of the soul! Where there might be some one kindred spirit which could speak to hers through mortal lips like her own; whose being could merge with hers in a sweet communion of soul to soul, even as their breaths could mingle in the ambient air! I know the feeling, for I have shared it myself. I may speak of it now, since the blessing has come into my own life. I may speak of it since it enables me to interpret the feelings, the very longing soul, of that sweet and lovely Queen, so different from her surroundings, so high above her time! Whose nature, put into a word, could control the forces of the Under World; and the name of whose aspiration, though but graven on a star-lit jewel, could command all the powers in the Pantheon of the High Gods.
“And in the realisation of that dream she will surely be content to rest!”
We men sat silent, as the young girl gave her powerful interpretation of the design or purpose of the woman of old. Her every word and tone carried with it the conviction of her own belief. The loftiness of her thoughts seemed to uplift us all as we listened. Her noble words, flowing in musical cadence and vibrant with internal force, seemed to issue from some great instrument of elemental power. Even her tone was new to us all; so that we listened as to some new and strange being from a new and strange world. Her father’s face was full of delight. I knew now its cause. I understood the happiness that had come into his life, on his return to the world that he knew, from that prolonged sojourn in the world of dreams. To find in his daughter, whose nature he had never till now known, such a wealth of affection, such a splendour of spiritual insight, such a scholarly imagination, such... The rest of his feeling was of hope!
The two other men were silent unconsciously. One man had had his dreaming; for the other, his dreams were to come.
For myself, I was like one in a trance. Who was this new, radiant being who had won to existence out of the mist and darkness of our fears? Love has divine possibilities for the lover’s heart! The wings of the soul may expand at any time from the shoulders of the loved one, who then may sweep into angel form. I knew that in my Margaret’s nature were divine possibilities of many kinds. When under the shade of the overhanging willow-tree on the river, I had gazed into the depths of her beautiful eyes, I had thenceforth a strict belief in the manifold beauties and excellences of her nature; but this soaring and understanding spirit was, indeed, a revelation. My pride, like her father’s, was outside myself; my joy and rapture were complete and supreme!
When we had all got back to earth again in our various ways, Mr. Trelawny, holding his daughter’s hand in his, went on with his discourse:
“Now, as to the time at which Queen Tera intended her resurrection to take place! We are in contact with some of the higher astronomical calculations in connection with true orientation. As you know, the stars shift their relative positions in the heavens; but though the real distances traversed are beyond all ordinary comprehension, the effects as we see them are small. Nevertheless, they are susceptible of measurement, not by years, indeed, but by centuries. It was by this means that Sir John Herschel arrived at the date of the building of the Great Pyramid—a date fixed by the time necessary to change the star of the true north from Draconis to the Pole Star, and since then verified by later discoveries. From the above there can be no doubt whatever that astronomy was an exact science with the Egyptians at least a thousand years before the time of Queen Tera. Now, the stars that go to make up a constellation change in process of time their relative positions, and the Plough is a notable example. The changes in the position of stars in even forty centuries is so small as to be hardly noticeable by an eye not trained to minute observances, but they can be measured and verified. Did you, or any of you, notice how exactly the stars in the Ruby correspond to the position of the stars in the Plough; or how the same holds with regard to the translucent places in the Magic Coffer?”
We all assented. He went on:
“You are quite correct. They correspond exactly. And yet when Queen Tera was laid in her tomb, neither the stars in the Jewel nor the translucent places in the Coffer corresponded to the position of the stars in the Constellation as they then were!”
We looked at each other as he paused: a new light was breaking upon us. With a ring of mastery in his voice he went on:
“Do you not see the meaning of this? Does it not throw a light on the intention of the Queen? She, who was guided by augury, and magic, and superstition, naturally chose a time for her resurrection which seemed to have been pointed out by the High Gods themselves, who had sent their message on a thunderbolt from other worlds. When such a time was fixed by supernal wisdom, would it not be the height of human wisdom to avail itself of it? Thus it is”—here his voice deepened and trembled with the intensity of his feeling—“that to us and our time is given the opportunity of this wondrous peep into the old world, such as has been the privilege of none other of our time; which may never be again.
“From first to last the cryptic writing and symbolism of that wondrous tomb of that wondrous woman is full of guiding light; and the key of the many mysteries lies in that most wondrous Jewel which she held in her dead hand over the dead heart, which she hoped and believed would beat again in a newer and nobler world!
“There are only loose ends now to consider. Margaret has given us the true inwardness of the feeling of the other Queen!” He looked at her fondly, and stroked her hand as he said it. “For my own part I sincerely hope she is right; for in such case it will be a joy, I am sure, to all of us to assist at such a realisation of hope. But we must not go too fast, or believe too much in our present state of knowledge. The voice that we hearken for comes out of times strangely other than our own; when human life counted for little, and when the morality of the time made little account of the removing of obstacles in the way to achievement of desire. We must keep our eyes fixed on the scientific side, and wait for the developments on the psychic side.
“Now, as to this stone box, which we call the Magic Coffer. As I have said, I am convinced that it opens only in obedience to some principle of light, or the exercise of some of its forces at present unknown to us. There is here much ground for conjecture and for experiment; for as yet the scientists have not thoroughly differentiated the kinds, and powers, and degrees of light. Without analysing various rays we may, I think, take it for granted that there are different qualities and powers of light; and this great field of scientific investigation is almost virgin soil. We know as yet so little of natural forces, that imagination need set no bounds to its flights in considering the possibilities of the future. Within but a few years we have made such discoveries as two centuries ago would have sent the discoverers to the flames. The liquefaction of oxygen; the existence of radium, of helium, of polonium, of argon; the different powers of Roentgen and Cathode and Bequerel rays. And as we may finally prove that there are different kinds and qualities of light, so we may find that combustion may have its own powers of differentiation; that there are qualities in some flames non-existent in others. It may be that some of the essential conditions of substance are continuous, even in the destruction of their bases. Last night I was thinking of this, and reasoning that as there are certain qualities in some oils which are not in others, so there may be certain similar or corresponding qualities or powers in the combinations of each. I suppose we have all noticed some time or other that the light of colza oil is not quite the same as that of paraffin, or that the flames of coal gas and whale oil are different. They find it so in the light-houses! All at once it occurred to me that there might be some special virtue in the oil which had been found in the jars when Queen Tera’s tomb was opened. These had not been used to preserve the intestines as usual, so they must have been placed there for some other purpose. I remembered that in Van Huyn’s narrative he had commented on the way the jars were sealed. This was lightly, though effectually; they could be opened without force. The jars were themselves preserved in a sarcophagus which, though of immense strength and hermetically sealed, could be opened easily. Accordingly, I went at once to examine the jars. A little—a very little of the oil still remained, but it had grown thick in the two and a half centuries in which the jars had been open. Still, it was not rancid; and on examining it I found it was cedar oil, and that it still exhaled something of its original aroma. This gave me the idea that it was to be used to fill the lamps. Whoever had placed the oil in the jars, and the jars in the sarcophagus, knew that there might be shrinkage in process of time, even in vases of alabaster, and fully allowed for it; for each of the jars would have filled the lamps half a dozen times. With part of the oil remaining I made some experiments, therefore, which may give useful results. You know, Doctor, that cedar oil, which was much used in the preparation and ceremonials of the Egyptian dead, has a certain refractive power which we do not find in other oils. For instance, we use it on the lenses of our microscopes to give additional clearness of vision. Last night I put some in one of the lamps, and placed it near a translucent part of the Magic Coffer. The effect was very great; the glow of light within was fuller and more intense than I could have imagined, where an electric light similarly placed had little, if any, effect. I should have tried others of the seven lamps, but that my supply of oil ran out. This, however, is on the road to rectification. I have sent for more cedar oil, and expect to have before long an ample supply. Whatever may happen from other causes, our experiment shall not, at all events, fail from this. We shall see! We shall see!”
Doctor Winchester had evidently been following the logical process of the other’s mind, for his comment was:
“I do hope that when the light is effective in opening the box, the mechanism will not be impaired or destroyed.”
His doubt as to this gave anxious thought to some of us.
