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By the time Green was born, however, the worship of scientific thinking had been shattered by other faiths, by Nazism and Communism and Fascism, which had often harnessed the power of technology to demonic ends. Yet, paradoxically, the more illogical the world seemed, the more intense the cult surrounding Holmes became. This symbol of a new creed had become a figure of nostalgia-a person in “a fairy tale,” as Green once put it. The character’s popularity even surpassed the level of fame he had attained in Conan Doyle’s day, as the stories were reenacted in some two hundred and sixty movies, twenty-five television shows, a musical, a ballet, a burlesque, and six hundred radio plays. Holmes inspired the creation of journals, memorabilia shops, walking tours, postage stamps, hotels, themed ocean cruises.

Edgar W. Smith, a former vice-president of General Motors and the first editor of the Baker Street Journal, which publishes scholarship on Conan Doyle’s stories, wrote in a 1946 essay, “What Is It That We Love in Sherlock Holmes?”:

We see him as the fine expression of our urge to trample evil and to set aright the wrongs with which the world is plagued. He is Galahad and Socrates, bringing high adventure to our dull existences and calm, judicial logic to our biased minds. He is the success of all our failures; the bold escape from our imprisonment.

What has made this literary escape unlike any other, though, is that so many people conceive of Holmes as a real person. T. S. Eliot once observed, “Perhaps the greatest of the Sherlock Holmes mysteries is this: that when we talk of him we invariably fall into the fancy of his existence.” Green himself wrote, “Sherlock Holmes is a real character… who lives beyond life’s span and who is constantly rejuvenated.”

At the Sherlock Holmes Society of London, Green was introduced to “the great game,” which Sherlockians had played for decades. It was built around the conceit that the stories’ true author was not Conan Doyle but Watson, who had faithfully recounted Holmes’s exploits. Once, at a gathering of the élite Baker Street Irregulars (which Green also joined), a guest referred to Conan Doyle as the creator of Holmes, prompting one outraged member to exclaim, “Holmes is a man! Holmes is a great man!” If Green had to invoke Conan Doyle’s name, he was told, he should refer to him as merely Watson’s “literary agent.” The challenge of the game was that Conan Doyle had often written the four Holmes novels and fifty-six short stories-“the Sacred Writings,” as Sherlockians called them-in haste, and they were plagued with inconsistencies that made them difficult to pass off as nonfiction. How, for instance, is it possible that in one story Watson is described as having been wounded in Afghanistan in the shoulder by a Jezail bullet, while in another story he complains that the wound was in his leg? The goal was thus to resolve these paradoxes, using the same airtight logic that Holmes exhibits. Similar textual inquiries had already given birth to a related field, known as Sherlockiana-mock scholarship in which fans tried to deduce everything from how many wives Watson has (one to five) to which university Holmes attended (surely Cambridge or Oxford). As Green once conceded, quoting the founder of the Baker Street Irregulars, “Never had so much been written by so many for so few.”

After Green graduated from Oxford, in 1975, he turned his attention to more serious scholarship. Of all the puzzles surrounding the Sacred Writings, the greatest one, Green realized, centered on the man whom the stories had long since eclipsed-Conan Doyle himself. Green set out to compile the first comprehensive bibliography, hunting down every piece of material that Conan Doyle wrote: pamphlets, plays, poems, obituaries, songs, unpublished manuscripts, letters to the editor. Carrying a plastic bag in place of a briefcase, Green unearthed documents that had long been hidden behind the veil of history.

In the midst of this research, Green discovered that John Gibson was working on a similar project, and they agreed to collaborate. The resulting tome, published in 1983 by Oxford University Press, with a foreword by Graham Greene, is seven hundred and twelve pages long and contains notations on nearly every scrap of writing that Conan Doyle ever produced, down to the kind of paper in which a manuscript was bound (“cloth,” “light blue diaper-grain”). When the bibliography was done, Gibson continued in his job as a government property assessor. Green, however, had inherited a sizable sum of money from his family, who had sold part of their estate, and he used the bibliography as a launching pad for a biography of Conan Doyle.

Writing a biography is akin to the process of detection, and Green started to retrace every step of Conan Doyle’s life, as if it were an elaborate crime scene. During the nineteen-eighties, Green followed Conan Doyle’s movements from the moment he was born, on May 22, 1859, in a squalid part of Edinburgh. Green visited the neighborhood where Conan Doyle was raised, by a devout Christian mother and a dreamy father. (He drew one of the first illustrations of Sherlock Holmes-a sketch of the detective discovering a corpse, which accompanied a paperback edition of “A Study in Scarlet.”) Green also amassed an intricate paper record that showed his subject’s intellectual evolution. He discovered, for instance, that after Conan Doyle studied medicine, at the University of Edinburgh, and fell under the influence of rationalist thinkers like Oliver Wendell Holmes-who undoubtedly inspired the surname of Conan Doyle’s detective-he renounced Catholicism, vowing, “Never will I accept anything which cannot be proved to me.”

In the early eighties, Green published the first of a series of introductions to Penguin Classics editions of Conan Doyle’s previously uncollected works-many of which he had helped to uncover. The essays, written in a clinical style, began garnering him attention outside the insular subculture of Sherlockians. One essay, running to more than a hundred pages, was a small biography of Conan Doyle unto itself; in another, Green cast further light on the short story “The Case of the Man Who Was Wanted,” which had been found in a chest more than a decade after Conan Doyle’s death and was claimed by his widow and sons to be the last unpublished Holmes story. Some experts had wondered if the story was a fake and even if Conan Doyle’s two sons, in search of money to sustain their lavish life styles, had forged it. Yet Green conclusively showed that the story was neither by Conan Doyle nor a forgery; instead, it was written by an architect named Arthur Whitaker, who had sent it to Conan Doyle in hopes of collaborating. Scholars described Green’s essays variously as “dazzling,” “unparalleled,” and-the ultimate compliment-“Holmesian.”

Still, Green was determined to dig deeper for his now highly anticipated biography. As the mystery writer Iain Pears has observed, Conan Doyle’s hero acts in nearly the same fashion as a Freudian analyst, piecing together his clients’ hidden narratives, which he alone can perceive. In a 1987 review of Conan Doyle’s autobiography, “Memories and Adventures,” which was published in 1924, Green noted, “It is as if Conan Doyle-whose character suggested kindliness and trust-had a fear of intimacy. When he describes his life, he omits the inner man.”

To reveal this “inner man,” Green examined facts that Conan Doyle rarely, if ever, spoke of himself-most notably, that his father, an epileptic and an incorrigible alcoholic, was eventually confined to an insane asylum. Yet the more Green tried to plumb his subject, the more he became aware of the holes in his knowledge of Conan Doyle. He didn’t want just to sketch Conan Doyle’s story with a series of anecdotes; he wanted to know everything about him. In the draft of an early mystery story, “The Surgeon of Gaster Fall,” Conan Doyle writes of a son who has locked his raving father inside a cage-but this incident was excised from the published version. Had Conan Doyle been the one to commit his father to the asylum? Was Holmes’s mania for logic a reaction to his father’s genuine mania? And what did Conan Doyle mean when he wrote, in his deeply personal poem “The Inner Room,” that he “has thoughts he dare not say”?