Maurice Quincunx, for such was his unusual name, was an illegitimate descendant of one of the most historic houses in the neighborhood, but both his poverty and his opinions caused him to live what was practically the life of a hermit, and made him shrink away, even more nervously than little Vennie Seldom, from any intercourse with his equals.
The present possessors of his queer ancient name were now the Lords of Glastonbury, and had probably never so much as heard of Maurice’s existence.
He would come by stealth to pay Valentia visits, preferring the evening hours when in the summer she used to sit with her work, on a terrace overlooking a sloping orchard, and watch Vennie water her roses.
The vicarage terrace was a place of extraordinary quiet and peace, eminently adapted to the low-voiced, nervous ramblings of a recluse of Maurice Quincunx’s timidity.
The old lady by degrees quite won this eccentric’s heart; and the queerly assorted friends would pace up and down for hours in the cool of the evening talking of things in no way connected either with Mr. Romer or the Church — the two subjects about which Mr. Quincunx held dangerously strong views.
Apart from this quaint outcast and the youthful parson, Mrs. Seldom’s only other intimate in the place was a certain John Francis Taxater, a gentleman of independent means, living by himself with an old housekeeper in a cottage called The Gables, situated about half-way between the vicarage and the village.
Mr. Taxater was a Catholic and also a philosopher; these two peculiarities affording the solution to what otherwise would have been an insoluble psychic riddle. Even as it was, Mr. Taxater’s mind was of so subtle and complicated an order, that he was at once the attraction and the despair of all the religious thinkers of that epoch. For it must be understood that though quietly resident under the shadow of Nevilton Mount, the least essay from Mr. Taxater’s pen was eagerly perused by persons interested in religious controversy in all the countries of Europe.
He wrote for philosophical journals in London, Paris, Rome and New York; and there often appeared at The Gables most surprising visitors from Germany and Italy and Spain.
He had a powerful following among the more subtle-minded of the Catholics of England; and was highly respected by important personages in the social, as well as the literary circles, of Catholic society.
The profundity of his mind may be gauged from the fact that he was able to steer his way successfully through the perilous reefs of “modernistic” discussion, without either committing himself to heretical doctrine or being accused of reactionary ultramontanism.
Mr. Taxater’s written works were, however, but a trifling portion of his personality. His intellectual interests were as rich and varied as those of some great humanist of the Italian Renaissance, and his personal habits were as involved and original as his thoughts were complicated and deep.
He was perpetually engaged in converting the philosopher in him to Catholicism, and the Catholic in him to philosophy — yet he never permitted either of these obsessions to interfere with his enjoyment of life.
Luke Andersen, who was perhaps of all the inhabitants of Nevilton most conscious of the drama played around him, used to maintain that it was impossible to tell in the last resort whether Mr. Taxater’s place was with the adherents of Christ or with the adherents of Anti-Christ. Like his prototype, the evasive Erasmus, he seemed able to be on both sides at the same time.
Perhaps it was a secret consciousness of the singular position of Nevilton, planted, as it were, between two streams of opposing legend, that originally led Mr. Taxater to take up his abode in so secluded a spot.
It is impossible to tell. In this as in all other transactions of his life he combined an unworldly simplicity with a Machiavellian astuteness. If the Day of Judgment revealed him as being on the side of the angels, it might also reveal him as having exercised, in the microcosmic Nevilton drama, as well as in his wider sphere, one of the most subtle influences against the Powers of Darkness that those Powers ever encountered in their invisible activity.
At the moment when the present narrative takes up the woven threads of these various persons’ lives there seemed every prospect that in external nature at least there was going to be an auspicious and halcyon season. June had opened with abnormal pleasantness. Exquisite odours were in the air, wafted from woods and fields and gardens. White dust, alternating with tender spots of coolness where the shadows of trees fell, lent the roads in the vicinity that leisured gala-day expectancy which one notes in the roads of France and Spain, but which is so rare in England.
It seemed almost as though the damp sub-soil of the place had relaxed its malign influence; as though the yellow clay in the churchyard had ceased its calling for victims; and as though the brooding monster in the sunset, from which every day half the men of the village returned with their spades and picks, had put aside, as irrelevant to a new and kindlier epoch, its ancient hostility to the Christian dwellers in that quiet valley.
CHAPTER III OLYMPIAN CONSPIRACY
THE depths of Mr. Romer’s mind, as he paced up and down the Leonian pavement under the east front of his house on one of the early days of this propitious June, were seething with predatory projects. The last of the independent quarries on the Hill had just fallen into his hands after a legal process of more than usual chicanery, conducted in person by the invaluable Mr. Lickwit.
He was now occupied in pushing through Parliament a bill for the reduction of railway freight charges, so that the expense of carrying his stone to its various destinations might be materially reduced. But it was not only of financial power that he thought as the smell of the roses from the sun-baked walls floated in upon him across the garden.
The man’s commercial preoccupations had not by any means, as so often happens, led to the atrophy of his more personal instincts.
His erotic appetite, for instance, remained as insatiable as ever. Age did not dull, nor finance wither, that primordial craving. The aphrodisiac instincts in Mortimer Romer were, however, much less simple than might be supposed.
In this hyper-sensual region he had more claim to artistic subtlety than his enemies realized. He rarely allowed himself the direct expansion of frank and downright lasciviousness. His little pleasures were indirect, elaborate, far-fetched.
He afforded really the interesting spectacle of one whose mind was normal, energetic, dynamic; but whose senses were slow, complicated, fastidious. He was a formidable forward-marching machine, with a heart of elaborate perversity. He was a thick-skinned philistine with the sensuality of a sybarite.
I do not mean to imply that there was any lack of rapacity in the senses of Mr. Romer. His senses were indeed unfathomable in their devouring depths. But they were liable to fantastic caprices. They were not the simple animal senses of a Gothic barbarian. They assumed imperial contortions.
The main eccentricity of the erotic tendencies of this remarkable man lay in the elaborate pleasure he derived from his sense of power. The actual lure of the flesh had little attraction for him. What pleased him was a slow tightening of his grip upon people — upon their wills, their freedom, their personality.
Any impression a person might make upon Mr. Romer’s senses was at once transformed into a desire to have that person absolutely at his mercy. The thought that he held such a one reduced to complete spiritual helplessness alone satisfied him.
The first time he had encountered Lacrima Traffio he had been struck by her appealing eyes, her fragile figure, her frightened gestures. Deep in his perverted heart he had desired her; but his desire, under the psychic law I have endeavoured to explain, quickly resolved itself into a resolution to take possession of her, not as his mistress, but as his slave.