Said Jurgen: "All this is hardly to the purpose. You forget I have seen the hapless swine of Phobetor, and I know how he ameliorates the natural ferocity of his boar-pigs. No, I am Jurgen. So I remain. I will face the Philistines and whatever they may possibly do to me, rather than suffer that which Phobetor will quite certainly do to me."
"Then I stay too," said Chloris.
"No, woman dear—!"
"But do you not understand?" says Chloris, a little pale, as he saw now. "Since the life of a hamadryad is linked with the life of her tree, nobody can harm me so long as my tree lives: and if they cut down my tree I shall die, wherever I may happen to be."
"I had forgotten that." He was really troubled now.
"—And you can see for yourself, Jurgen, it is quite out of the question for me to be carrying that great oak anywhere, and I wonder at your talking such nonsense."
"Indeed, my dear," says Jurgen, "we are very neatly trapped. Well, nobody can live longer in peace than his neighbor chooses. Nevertheless, it is not fair."
As he spoke the Philistines came forth from the burning city. Again the trumpet sounded, and the Philistines advanced in their order of battle.
32. Sundry Devices of the Philistines
Meanwhile the People of the Field had watched Pseudopolis burn, and had wondered what would befall them. They had not long to wonder, for next day the Fields were occupied, without any resistance by the inhabitants.
"The People of the Field," said they, "have never fought, and for them to begin now would be a very unheard-of thing indeed."
So the Fields were captured by the Philistines, and Chloris and Jurgen and all the People of the Field were judged summarily. They were declared to be obsolete illusions, whose merited doom was to be relegated to limbo. To Jurgen this appeared unreasonable.
"For I am no illusion," he asserted. "I am manifestly flesh and blood, and in addition, I am the high King of Eubonia, and no less. Why, in disputing these facts you contest circumstances that are so well known hereabouts as to rank among mathematical certainties. And that makes you look foolish, as I tell you for your own good."
This vexed the leaders of the Philistines, as it always vexes people to be told anything for their own good. "We would have you know," said they, "that we are not mathematicians; and that moreover, we have no kings in Philistia, where all must do what seems to be expected of them, and have no other law."
"How then can you be the leaders of Philistia?"
"Why, it is expected that women and priests should behave unaccountably. Therefore all we who are women or priests do what we will in Philistia, and the men there obey us. And it is we, the priests of Philistia, who do not think you can possibly have any flesh and blood under a shirt which we recognize to be a conventional figure of speech. It does not stand to reason. And certainly you could not ever prove such a thing by mathematics; and to say so is nonsense."
"But I can prove it by mathematics, quite irrefutably. I can prove anything you require of me by whatever means you may prefer," said Jurgen, modestly, "for the simple reason that I am a monstrous clever fellow."
Then spoke the wise Queen Dolores, saying: "I have studied mathematics. I will question this young man, in my tent to-night, and in the morning I will report the truth as to his claims. Are you content to endure this interrogatory, my spruce young fellow who wear the shirt of a king?"
Jurgen looked full upon her: she was lovely as a hawk is lovely: and of all that Jurgen saw Jurgen approved. He assumed the rest to be in keeping: and deduced that Dolores was a fine woman.
"Madame and Queen," said Jurgen, "I am content. And I can promise to deal fairly with you."
So that evening Jurgen was conducted into the purple tent of Queen Dolores of Philistia. It was quite dark there, and Jurgen went in alone, and wondering what would happen next: but this scented darkness he found of excellent augury, if only because it prevented his shadow from following him.
"Now, you who claim to be flesh and blood, and King of Eubonia, too," says the voice of Queen Dolores, "what is this nonsense you were talking about proving any such claims by mathematics?"
"Well, but my mathematics," replied Jurgen, "are Praxagorean."
"What, do you mean Praxagoras of Cos?"
"As if," scoffed Jurgen, "anybody had ever heard of any other Praxagoras!"
"But he, as I recall, belonged to the medical school of the Dogmatici," observed the wise Queen Dolores, "and was particularly celebrated for his researches in anatomy. Was he, then, also a mathematician?"
"The two are not incongruous, madame, as I would be delighted to demonstrate."
"Oh, nobody said that! For, indeed, it does seem to me I have heard of this Praxagorean system of mathematics, though, I confess, I have never studied it."
"Our school, madame, postulates, first of all, that since the science of mathematics is an abstract science, it is best inculcated by some concrete example."
Said the Queen: "But that sounds rather complicated."
"It occasionally leads to complications," Jurgen admitted, "through a choice of the wrong example. But the axiom is no less true."
"Come, then, and sit next to me on this couch if you can find it in the dark; and do you explain to me what you mean."
"Why, madame, by a concrete example I mean one that is perceptible to any of the senses—as to sight or hearing, or touch—"
"Oh, oh!" said the Queen, "now I perceive what you mean by a concrete example. And grasping this, I can understand that complications must of course arise from a choice of the wrong example."
"Well, then, madame, it is first necessary to implant in you, by the force of example, a lively sense of the peculiar character, and virtues and properties, of each of the numbers upon which is based the whole science of Praxagorean mathematics. For in order to convince you thoroughly, we must start far down, at the beginning of all things."
"I see," said the Queen, "or rather, in this darkness I cannot see at all, but I perceive your point. Your opening interests me: and you may go on."
"Now ONE, or the monad," says Jurgen, "is the principle and the end of alclass="underline" it reveals the sublime knot which binds together the chain of causes: it is the symbol of identity, of equality, of existence, of conservation, and of general harmony." And Jurgen emphasized these characteristics vigorously. "In brief, ONE is a symbol of the union of things: it introduces that generating virtue which is the cause of all combinations: and consequently ONE is a good principle."
"Ah, ah!" said Queen Dolores, "I heartily admire a good principle. But what has become of your concrete example?"
"It is ready for you, madame: there is but ONE Jurgen."
"Oh, I assure you, I am not yet convinced of that. Still, the audacity of your example will help me to remember ONE, whether or not you prove to be really unique."
"Now, TWO, or the dyad, the origin of contrasts—"
Jurgen went on penetratingly to demonstrate that TWO was a symbol of diversity and of restlessness and of disorder, ending in collapse and separation: and was accordingly an evil principle. Thus was the life of every man made wretched by the struggle between his TWO components, his soul and his body; and thus was the rapture of expectant parents considerably abated by the advent of TWINS.
THREE, or the triad, however, since everything was composed of three substances, contained the most sublime mysteries, which Jurgen duly communicated. We must remember, he pointed out, that Zeus carried a TRIPLE thunderbolt, and Poseidon a TRIDENT, whereas Adês was guarded by a dog with THREE heads: this in addition to the omnipotent brothers themselves being a TRIO.
Thus Jurgen continued to impart the Praxagorean significance of each digit separately: and by and by the Queen was declaring his flow of wisdom was superhuman.