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not a moral code, with some sort of metaphorical Heaven held out as a reward for its due observance, but a great mystical adventure into the unknown sanctity. Imagine a Bishop of the Established Church getting into a boat without oar or sails! Imagine him, if you can, doing anything remotely analagous to such an action. Conceive the late Archbishop Tait going apart into the chapel at Lambeth for three days and three nights; then you may well conceive the people in the opposite bank being dazzled with the blinding supernatural light poured forth from the chapel windows. Of course, the end of the Celtic Church was ruin and confusion—but Don Quixote failed and fell, while Sancho Panza lived a fat, prosperous peasant. He inherited, I think, a considerable sum from the knight, and was, no doubt, a good deal looked up to in the village.
"Yes; the Celtic Church was the Company of the Great Errantry, of the Great Mystery, and, though all the history of it seems but a dim and shadowy splendour, its burning rose-red lamp yet glows for a few, and from my earliest childhood I was indoctrinated in the great Rite of Cor-arbennic. When I was still very young I had been humoured with the sight of a wonderful Relic of the Saints—never shall I forget that experience of the holy magic of sanctity. Every little wood, every rock and fountain, and every running stream of Gwent were hallowed for me by some mystical and entrancing legend, and the thought of this High Spiritual City and its Blessed Congregation could, in a moment, exercise and drive forth from me all the ugly and foolish and gibbering spectres that made up the life of that ugly and foolish place where I was imprisoned.
"Now, with a sorrowful farewell, I bade good-bye for a brief time (as I hoped it would be) to this golden legend; my heart was emptied of its treasures and its curious shows, and the lights on the altars were put out, and the images were strictly veiled. Hushed was the chanting in the Sovereign and Perpetual Choir, hidden were the High Hallows of the Saints, no more did I follow them to their cells in the wild hills, no more did I look from the rocks in the west and see them set forth for Avalon. Alas!
"A great silence seemed to fall upon me, the silence of the depths beneath the earth. And with the silence there was darkness. Only in a hidden place there was reserved the one taper—the Light of Conformity, of a perfect submission, that from the very excess of sorrow and deprivation drew its secret but quintessential joy. I am reminded, now that I look back upon this great purgation of the soul, of the story that I once read of the Arabic Alchemist. He came to the Caliph Haroun with a strange and extravagant proposal. Haroun sat in all his splendour, his viziers, his chamberlains, his great officers about him, in his golden court which displayed all the wonders and superfluities of the East. He gave judgment; the wicked were punished, the virtuous were rewarded; God's name was exalted, the Prophet was venerated. There came before the Commander of the Faithful a poor old man in the poor and ragged robes of a wandering poet; he was oppressed by the weight of his years, and his entrance was like the entrance of misery. So wretched was his appearance that one of the chamberlains, who was well acquainted with the poets, could not help quoting the well-known verses:
"'Between the main and a drop of rain the difference seen is nothing great.
The sun so bright and the taper's light are alike and one save in pomp and state.
In the grain of sand and in all the land what may ye arraign as disparate?
A crust of bread and a King's board spread will hunger's lust alike abate.
With the smallest blade or with host arrayed the Ruler may quench his gall and hate.
A stone in a box and a quarry of rocks may be shown to be of an equal freight.
With a sentence bold or with gold untold the lover may hold or capture his mate.
The King and the Bard may alike be debarred from the fold of the Lord Compassionate.'"
"The Commander of the Faithful praised God, the Merciful, the Compassionate, the King of the Day of Judgment, and caused the chamberlain to be handsomely rewarded. He then enquired of the old man for what reason he came before him, and the beggar (as, indeed, he seemed) informed the Caliph that he had for many years prosecuted his studies in magic, alchemy, astrology and geomancy and all other curious and surprising arts, in Spain, Grand Cairo, the land of the Moors, India, China, in various Cities of the Infidels; in fact, in every quarter of the world where magicians were to be found. In proof of his proficiency he produced a little box which he carried about him for the purpose of his geomantic operations and asked anyone who was willing to stand forth, that he might hear his whole life, past, present and future. The Caliph ordered one of his officers to submit himself to this ordeal, and the beggar having made the points in the sand, and having erected the figure according to the rules of the geomantic art, immediately informed the officer of all the most hidden transactions in which he had been engaged, including several matters which this officer thought had been secrets locked in his own breast. He also foretold his death in a year's time from a certain herb, and so it fell out, for he was strangled with a hempen cord by order of the Caliph. In the meantime, the Commander of the Faithful and all about him were astonished, and the Beggar Magician was ordered to proceed with his story. He spoke at great length, and everyone remarked the elegance and propriety of his diction, which was wanting in no refinement of classical eloquence. But the sum of his speech was this—that he had discovered the greatest wonder of the whole world, the name of which he declared was Asrar, and by this talisman he said that the Caliph might make himself more renowned than all the kings that had ever reigned on the earth, not excepting King Solomon, the son of David. This was the method of the operation which the beggar proposed. The Commander of the Faithful was to gather together all the wealth of his entire kingdom, omitting nothing that could possibly be discovered; and while this was being done the magician said that he would construct a furnace of peculiar shape in which all these splendours and magnificences and treasures of the world must be consumed in a certain fire of art, prepared with wisdom. And at last, he continued, after the operation had endured many days, the fire being all the while most curiously governed, there would remain but one drop no larger than a pearl, but glorious as the sun to the moon and all the starry heavens and the wonders of the compassionate; and with this drop the Caliph Haroun might heal all the sorrows of the universe. Both the Commander of the Faithful and all his viziers and officers were stupefied by this proposal, and most of the assemblage considered the beggar to be a madman. The Caliph, however, asked him to return the next day in order that his plans might receive more mature consideration.
"The beggar prostrated himself and went forth from the hall of audience, but he returned no more, nor could it be discovered that he had been seen again by anyone.
"'But one drop no larger than a pearl,' and 'where there is Nothing there is All.' I have often thought of those sentences in looking back on that time when, as Chesson said, I was one of those 'light-hearted and yet sturdy and reliable young fellows to whose hands the honour and safety of England might one day be committed.' I cast all the treasures I possessed into the alembic; again and again they were rectified by the heat of the fire 'most curiously governed'; I saw the 'engendering of the Crow' black as pitch, the flight of the Dove with Silver Wings, and at last Sol rose red and glorious, and I fell down and gave thanks to heaven for this most wonderful gift, the 'Sun blessed of the Fire.' I had dispossessed myself of all, and I found that I possessed all; I had thrown away all the money in my purse, and I was richer than I had ever been; I had died, and I had found a new life in the land of the living.
"It is curious that I should now have to explain the pertinency of all that I have written to the title of this Note—concerning Gaiety. It should not be necessary. The chain of thought is almost painfully obvious. But I am afraid it is necessary.
"Well: I once read an interesting article in the daily paper. It was written apropos of some Shakespearean celebrations or other, and its purport was that modern England was ever so much happier than mediæval or Elizabethian England. It is possible that an acute logician might find something to say on this thesis; but my interest lay in the following passages, which I quote:
"'Merrie England,' with its maypoles and its Whitsun Ales, and its Shrove-tide jousts and junketings is dead for us, from the religious point of view. The England that has survived is, after all, a greater England still. It is Puritan England.... The spirit has gone. Surely it is useless to revive the form. Wherefore should the May Queen be "holy, wise, and fair," if not to