The Crock of Gold by James Stephens (black female authors TXT) 📗

than an extension of our human consciousness, or are we, moving creatures, only projections of the Earth’s antennae? But these matters have no value save as a field wherein Thought, like a wise lamb, may frolic merrily. And all would be very well if Thought would but continue to frolic, instead of setting up first as locum tenens for Intuition and sticking to the job, and afterwards as the counsel and critic of Omnipotence. Everything has two names, and everything is twofold. The name of male Thought as it faces the world is Philosophy, but the name it bears in Tirna-nog is Delusion. Female Thought is called Socialism on earth, but in Eternity it is known as Illusion; and this is so because there has been no matrimony of minds, but only an hermaphroditic propagation of automatic ideas, which in their due rotation assume dominance and reign severely. To the world this system of thought, because it is consecutive, is known as Logic, but Eternity has written it down in the Book of Errors as Mechanism: for life may not be consecutive, but explosive and variable, else it is a shackled and timorous slave.

One of the great troubles of life is that Reason has taken charge of the administration of Justice, and by mere identification it has achieved the crown and sceptre of its master. But the imperceptible usurpation was recorded, and discriminating minds understand the chasm which still divides the pretender Law from the exiled King. In a like manner, and with feigned humility, the Cold Demon advanced to serve Religion, and by guile and violence usurped her throne; but the pure in heart still fly from the spectre Theology to dance in ecstasy before the starry and eternal goddess. Statecraft, also, that tender Shepherd of the Flocks, has been despoiled of his crook and bell, and wanders in unknown desolation while, beneath the banner of Politics, Reason sits howling over an intellectual chaos.

Justice is the maintaining of equilibrium. The blood of Cain must cry, not from the lips of the Avenger, but from the aggrieved Earth herself who demands that atonement shall be made for a disturbance of her consciousness. All justice is, therefore, readjustment. A thwarted consciousness has every right to clamour for assistance, but not for punishment. This latter can only be sought by timorous and egotistic Intellect, which sees the Earth from which it has emerged and into which it must return again in its own despite, and so, being self-centred and envious and a renegade from life, Reason is more cruelly unjust, and more timorous than any other manifestation of the divinely erratic energy—erratic, because, as has been said, “the crooked roads are the roads of genius.” Nature grants to all her creatures an unrestricted liberty, quickened by competitive appetite, to succeed or to fail; save only to Reason, her Demon of Order, which can do neither, and whose wings she has clipped for some reason with which I am not yet acquainted. It may be that an unrestricted mentality would endanger her own intuitive perceptions by shackling all her other organs of perception, or annoy her by vexatious efforts at creative rivalry.

It will, therefore, be understood that when the Leprecauns of Gort na Cloca Mora acted in the manner about to be recorded, they were not prompted by any lewd passion for revenge, but were merely striving to reconstruct a rhythm which was their very existence, and which must have been of direct importance to the Earth. Revenge is the vilest passion known to life. It has made Law possible, and by doing so it gave to Intellect the first grip at that universal dominion which is its ambition. A Leprecaun is of more value to the Earth than is a Prime Minister or a stockbroker, because a Leprecaun dances and makes merry, while a Prime Minister knows nothing of these natural virtues—consequently, an injury done to a Leprecaun afflicts the Earth with misery, and justice is, for these reasons, an imperative and momentous necessity.

A community of Leprecauns without a crock of gold is a blighted and merriless community, and they are certainly justified in seeking sympathy and assistance for the recovery of so essential a treasure. But the steps whereby the Leprecauns of Gort na Cloca Mora sought to regain their property must for ever brand their memory with a certain odium. It should be remembered in their favour that they were cunningly and cruelly encompassed. Not only was their gold stolen, but it was buried in such a position as placed it under the protection of their own communal honour, and the household of their enemy was secured against their active and righteous malice, because the Thin Woman of Inis Magrath belonged to the most powerful Shee of Ireland. It is in circumstances such as these that dangerous alliances are made, and, for the first time in history, the elemental beings invoked bourgeois assistance.

They were loath to do it, and justice must record the fact. They were angry when they did it, and anger is both mental and intuitive blindness. It is not the beneficent blindness which prevents one from seeing without, but it is that desperate darkness which cloaks the within, and hides the heart and the brain from each other’s husbandry and wifely recognition. But even those mitigating circumstances cannot justify the course they adopted, and the wider idea must be sought for, that out of evil good must ultimately come, or else evil is vitiated beyond even the redemption of usage. When they were able to realize of what they had been guilty, they were very sorry indeed, and endeavoured to publish their repentance in many ways; but, lacking atonement, repentance is only a post-mortem virtue which is good for nothing but burial.

When the Leprecauns of Gort na Cloca Mora found they were unable to regain their crock of gold by any means they laid an anonymous information at the nearest Police Station showing that two dead bodies would be found under the hearthstone in the hut of Coille Doraca, and the inference to be drawn from their crafty missive was that these bodies had been murdered by the Philosopher for reasons very discreditable to him.

The Philosopher had been scarcely more than three hours on his journey to Angus Og when four policemen approached the little house from as many different directions, and without any trouble they effected an entrance. The Thin Woman of Inis Magrath and the two children heard from afar their badly muffled advance, and on discovering the character of their visitors they concealed themselves among the thickly clustering trees. Shortly after the men had entered the hut loud and sustained noises began to issue therefrom, and in about twenty minutes the invaders emerged again bearing the bodies of the Grey Woman of Dun Gortin and her husband. They wrenched the door off its hinges, and, placing the bodies on the door, proceeded at a rapid pace through the trees and disappeared in a short time. When they had departed the Thin Woman and the children returned to their home and over the yawning hearth the Thin Woman pronounced a long and fervid malediction wherein policemen were exhibited naked before the blushes of Eternity...

With your good-will let us now return to the Philosopher.

Following his interview with Angus Og the Philosopher received the blessing of the god and returned on his homeward journey. When he left the cave he had no knowledge where he was nor whether he should turn to the right hand or to the left. This alone was his guiding idea, that as he had come up the mountain on his first journey his home-going must, by mere opposition, be down the mountain, and, accordingly, he set his face downhill and trod lustily forward. He had stamped up the hill with vigour, he strode down it in ecstasy. He tossed his voice on every wind that went by. From the wells of forgetfulness he regained the shining words and gay melodies which his childhood had delighted in, and these he sang