The Man Who Was Thursday Read online

  “I move, as an amendment, that Comrade Syme be appointed to the post.”

  “Stop all this, I tell you!” cried Gregory, with frantic face and hands. “Stop it, it is all ”

  The voice of the chairman clove his speech with a cold accent.

  “Does anyone second this amendment?” he said. A tall, tired man, with melancholy eyes and an American chin beard, was observed on the back bench to be slowly rising to his feet. Gregory had been screaming for some time past; now there was a change in his accent, more shocking than any scream. “I end all this!” he said, in a voice as heavy as stone.

  “This man cannot be elected. He is a ”

  “Yes,” said Syme, quite motionless, “what is he?” Gregory’s mouth worked twice without sound; then slowly the blood began to crawl back into his dead face. “He is a man quite inexperienced in our work,” he said, and sat down abruptly.

  Before he had done so, the long, lean man with the American beard was again upon his feet, and was repeating in a high American monotone

  “I beg to second the election of Comrade Syme.”

  “The amendment will, as usual, be put first,” said Mr. Buttons, the chairman, with mechanical rapidity.

  “The question is that Comrade Syme ”

  Gregory had again sprung to his feet, panting and passionate.

  “Comrades,” he cried out, “I am not a madman.”

  “Oh, oh!” said Mr. Witherspoon.

  “I am not a madman,” reiterated Gregory, with a frightful sincerity which for a moment staggered the room, “but I give you a counsel which you can call mad if you like. No, I will not call it a counsel, for I can give you no reason for it. I will call it a command. Call it a mad command, but act upon it. Strike, but hear me! Kill me, but obey me! Do not elect this man.” Truth is so terrible, even in fetters, that for a moment Syme’s slender and insane victory swayed like a reed. But you could not have guessed it from Syme’s bleak blue eyes. He merely began

  “Comrade Gregory commands ”

  Then the spell was snapped, and one anarchist called out to Gregory

  “Who are you? You are not Sunday”; and another anarchist added in a heavier voice, “And you are not Thursday.”

  “Comrades,” cried Gregory, in a voice like that of a martyr who in an ecstacy of pain has passed beyond pain, “it is nothing to me whether you detest me as a tyrant or detest me as a slave. If you will not take my command, accept my degradation. I kneel to you. I throw myself at your feet. I implore you. Do not elect this man.”

  “Comrade Gregory,” said the chairman after a painful pause, “this is really not quite dignified.”

  For the first time in the proceedings there was for a few seconds a real silence. Then Gregory fell back in his seat, a pale wreck of a man, and the chairman repeated, like a piece of clock-work suddenly started again

  “The question is that Comrade Syme be elected to the post of Thursday on the General Council.”

  The roar rose like the sea, the hands rose like a forest, and three minutes afterwards Mr. Gabriel Syme, of the Secret Police Service, was elected to the post of Thursday on the General Council of the Anarchists of Europe.

  Everyone in the room seemed to feel the tug waiting on the river, the sword-stick and the revolver, waiting on the table. The instant the election was ended and irrevocable, and Syme had received the paper proving his election, they all sprang to their feet, and the fiery groups moved and mixed in the room. Syme found himself, somehow or other, face to face with Gregory, who still regarded him with a stare of stunned hatred. They were silent for many minutes.

  “You are a devil!” said Gregory at last.

  “And you are a gentleman,” said Syme with gravity.

  “It was you that entrapped me,” began Gregory, shaking from head to foot, “entrapped me into ”

  “Talk sense,” said Syme shortly. “Into what sort of devils’ parliament have you entrapped me, if it comes to that? You made me swear before I made you. Perhaps we are both doing what we think right. But what we think right is so damned different that there can be nothing between us in the way of concession. There is nothing possible between us but honour and death,” and he pulled the great cloak about his shoulders and picked up the flask from the table.

  “The boat is quite ready,” said Mr. Buttons, bustling up. “Be good enough to step this way.”

  With a gesture that revealed the shop-walker, he led Syme down a short, iron-bound passage, the still agonised Gregory following feverishly at their heels. At the end of the passage was a door, which Buttons opened sharply, showing a sudden blue and silver picture of the moonlit river, that looked like a scene in a theatre. Close to the opening lay a dark, dwarfish steam-launch, like a baby dragon with one red eye.

  Almost in the act of stepping on board, Gabriel Syme turned to the gaping Gregory.

  “You have kept your word,” he said gently, with his face in shadow. “You are a man of honour, and I thank you. You have kept it even down to a small particular. There was one special thing you promised me at the beginning of the affair, and which you have certainly given me by the end of it.”

  “What do you mean?” cried the chaotic Gregory. “What did I promise you?”

  “A very entertaining evening,” said Syme, and he made a military salute with the sword-stick as the steamboat slid away.

  CHAPTER IV

  THE TALE OF A DETECTIVE

  GABRIEL SYME was not merely a detective who pretended to be a poet; he was really a poet who had become a detective. Nor was his hatred of anarchy hypocritical. He was one of those who are driven early in life into too conservative an attitude by the bewildering folly of most revolutionists. He had not attained it by any tame tradition. His respectability was spontaneous and sudden, a rebellion against rebellion. He came of a family of cranks, in which all the oldest people had all the newest notions. One of his uncles always walked about without a hat, and another had made an unsuccessful attempt to walk about with a hat and nothing else. His father cultivated art and self-realisation; his mother went in for simplicity and hygiene. Hence the child, during his tenderer years, was wholly unacquainted with any drink between the extremes of absinth and cocoa, of both of which he had a healthy dislike. The more his mother preached a more than Puritan abstinence the more did his father expand into a more than pagan latitude; and by the time the former had come to enforcing vegetarianism, the latter had pretty well reached the point of defending cannibalism.

  Being surrounded with every conceivable kind of revolt from infancy, Gabriel had to revolt into something, so he revolted into the only thing left sanity. But there was just enough in him of the blood of these fanatics to make even his protest for common sense a little too fierce to be sensible. His hatred of modern lawlessness had been crowned also by an accident. It happened that he was walking in a side street at the instant of a dynamite outrage. He had been blind and deaf for a moment, and then seen, the smoke clearing, the broken windows and the bleeding faces. After that he went about as usual quiet, courteous, rather gentle; but there was a spot on his mind that was not sane. He did not regard anarchists, as most of us do, as a handful of morbid men, combining ignorance with intellectualism. He regarded them as a huge and pitiless peril, like a Chinese invasion.

  He poured perpetually into newspapers and their waste-paper baskets a torrent of tales, verses and violent articles, warning men of this deluge of barbaric denial. But he seemed to be getting no nearer his enemy, and, what was worse, no nearer a living. As he paced the Thames embankment, bitterly biting a cheap cigar and brooding on the advance of Anarchy, there was no anarchist with a bomb in his pocket so savage or so solitary as he. Indeed, he always felt that Government stood alone and desperate, with its back to the wall. He was too quixotic to have cared for it otherwise.

  He walked on the Embankment once under a dark red sunset. The red river reflected the red sky, and they both reflected his anger. The sky, indeed, was so swarthy, and the light
on the river relatively so lurid, that the water almost seemed of fiercer flame than the sunset it mirrored. It looked like a stream of literal fire winding under the vast caverns of a subterranean country.

  Syme was shabby in those days. He wore an old-fashioned black chimney-pot hat; he was wrapped in a yet more old-fashioned cloak, black and ragged; and the combination gave him the look of the early villains in Dickens and Bulwer Lytton. Also his yellow beard and hair were more unkempt and leonine than when they appeared long afterwards, cut and pointed, on the lawns of Saffron Park. A long, lean, black cigar, bought in Soho for twopence, stood out from between his tightened teeth, and altogether he looked a very satisfactory specimen of the anarchists upon whom he had vowed a holy war. Perhaps this was why a policeman on the Embankment spoke to him, and said “Good evening.”

  Syme, at a crisis of his morbid fears for humanity, seemed stung by the mere stolidity of the automatic official, a mere bulk of blue in the twilight.

  “A good evening is it?” he said sharply. “You fellows would call the end of the world a good evening. Look at that bloody red sun and that bloody river! I tell you that if that were literally human blood, spilt and shining, you would still be standing here as solid as ever, looking out for some poor harmless tramp whom you could move on. You policemen are cruel to the poor, but I could forgive you even your cruelty if it were not for your calm.”

  “If we are calm,” replied the policeman, “it is the calm of organised resistance.”

  “Eh?” said Syme, staring.

  “The soldier must be calm in the thick of the battle,” pursued the policeman. “The composure of an army is the anger of a nation.”

  “Good God, the Board Schools!” said Syme. “Is this undenominational education?”

  “No,” said the policeman sadly, “I never had any of those advantages. The Board Schools came after my time. What education I had was very rough and old-fashioned, I am afraid.”

  “Where did you have it?” asked Syme, wondering.

  “Oh, at Harrow,” said the policeman

  The class sympathies which, false as they are, are the truest things in so many men, broke out of Syme before he could control them.

  “But, good Lord, man,” he said, “you oughtn’t to be a policeman!”

  The policeman sighed and shook his head.

  “I know,” he said solemnly, “I know I am not worthy.”

  “But why did you join the police?” asked Syme with rude curiosity.

  “For much the same reason that you abused the police,” replied the other. “I found that there was a special opening in the service for those whose fears for humanity were concerned rather with the aberrations of the scientific intellect than with the normal and excusable, though excessive, outbreaks of the human will. I trust I make myself clear.”

  “If you mean that you make your opinion clear,” said Syme, “I suppose you do. But as for making yourself clear, it is the last thing you do. How comes a man like you to be talking philosophy in a blue helmet on the Thames embankment?”

  “You have evidently not heard of the latest development in our police system,” replied the other. “I am not surprised at it. We are keeping it rather dark from the educated class, because that class contains most of our enemies. But you seem to be exactly in the right frame of mind. I think you might almost join us.”

  “Join you in what?” asked Syme.

  “I will tell you,” said the policeman slowly. “This is the situation: The head of one of our departments, one of the most celebrated detectives in Europe, has long been of opinion that a purely intellectual conspiracy would soon threaten the very existence of civilisation. He is certain that the scientific and artistic worlds are silently bound in a crusade against the Family and the State. He has, therefore, formed a special corps of policemen, policemen who are also philosophers. It is their business to watch the beginnings of this conspiracy, not merely in a criminal but in a controversial sense. I am a democrat myself, and I am fully aware of the value of the ordinary man in matters of ordinary valour or virtue. But it would obviously be undesirable to employ the common policeman in an investigation which is also a heresy hunt.”

  Syme’s eyes were bright with a sympathetic curiosity.

  “What do you do, then?” he said.

  “The work of the philosophical policeman,” replied the man in blue, “is at once bolder and more subtle than that of the ordinary detective. The ordinary detective goes to pot-houses to arrest thieves; we go to artistic tea-parties to detect pessimists. The ordinary detective discovers from a ledger or a diary that a crime has been committed. We discover from a book of sonnets that a crime will be committed. We have to trace the origin of those dreadful thoughts that drive men on at last to intellectual fanaticism and intellectual crime. We were only just in time to prevent the assassination at Hartle pool, and that was entirely due to the fact that our Mr. Wilks (a smart young fellow) thoroughly understood a triolet.”

  “Do you mean,” asked Syme, “that there is really as much connection between crime and the modern intellect as all that?”

  “You are not sufficiently democratic,” answered the policeman, “but you were right when you said just now that our ordinary treatment of the poor criminal was a pretty brutal business. I tell you I am sometimes sick of my trade when I see how perpetually it means merely a war upon the ignorant and the desperate. But this new movement of ours is a very different affair. We deny the snobbish English assumption that the uneducated are the dangerous criminals. We remember the Roman Emperors. We remember the great poisoning princes of the Renaissance. We say that the dangerous criminal is the educated criminal. We say that the most dangerous criminal now is the entirely lawless modern philosopher. Compared to him, burglars and bigamists are essentially moral men; my heart goes out to them. They accept the essential ideal of man; they merely seek it wrongly. Thieves respect property. They merely wish the property to become their property that they may more perfectly respect it. But philosophers dislike property as property; they wish to destroy the very idea of personal possession. Bigamists respect marriage, or they would not go through the highly ceremonial and even ritualistic formality of bigamy. But philosophers despise marriage as marriage. Murderers respect human life; they merely wish to attain a greater fulness of human life in themselves by the sacrifice of what seems to them to be lesser lives. But philosophers hate life itself, their own as much as other people’s.”

  Syme struck his hands together.

  “How true that is,” he cried. “I have felt it from my boyhood, but never could state the verbal antithesis. The common criminal is a bad man, but at least he is, as it were, a conditional good man. He says that if only a certain obstacle be removed say a wealthy uncle he is then prepared to accept the universe and to praise God. He is a reformer, but not an anarchist. He wishes to cleanse the edifice, but not to destroy it. But the evil philosopher is not trying to alter things, but to annihilate them. Yes, the modern world has retained all those parts of police work which are really oppressive and ignominious, the harrying of the poor, the spying upon the unfortunate. It has given up its more dignified work, the punishment of powerful traitors the in the State and powerful heresiarchs in the Church. The moderns say we must not punish heretics. My only doubt is whether we have a right to punish anybody else.”

  “But this is absurd!” cried the policeman, clasping his hands with an excitement uncommon in persons of his figure and costume, “but it is intolerable! I don’t know what you’re doing, but you’re wasting your life. You must, you shall, join our special army against anarchy. Their armies are on our frontiers. Their bolt is ready to fall. A moment more, and you may lose the glory of working with us, perhaps the glory of dying with the last heroes of the world.”

  “It is a chance not to be missed, certainly,” assented Syme, “but still I do not quite understand. I know as well as anybody that the modern world is full of lawless little men and mad little movements. But, be
astly as they are, they generally have the one merit of disagreeing with each other. How can you talk of their leading one army or hurling one bolt. What is this anarchy?”

  “Do not confuse it,” replied the constable, “with those chance dynamite outbreaks from Russia or from Ireland, which are really the outbreaks of oppressed, if mistaken, men. This is a vast philosophic movement, consisting of an outer and an inner ring. You might even call the outer ring the laity and the inner ring the priesthood. I prefer to call the outer ring the innocent section, the inner ring the supremely guilty section. The outer ring the main mass of their supporters are merely anarchists; that is, men who believe that rules and formulas have destroyed human happiness. They believe that all the evil results of human crime are the results of the system that has called it crime. They do not believe that the crime creates the punishment. They believe that the punishment has created the crime. They believe that if a man seduced seven women he would naturally walk away as blameless as the flowers of spring. They believe that if a man picked a pocket he would naturally feel exquisitely good. These I call the innocent section.”

  “Oh! ” said Syme.

  “Naturally, therefore, these people talk about ‘a happy time coming’; ‘the paradise of the future’; ‘mankind freed from the bondage of vice and the bondage of virtue,’ and so on. And so also the men of the inner circle speak the sacred priesthood. They also speak to applauding crowds of the happiness of the future, and of mankind freed at last. But in their mouths” and the policeman lowered his voice “in their mouths these happy phrases have a horrible meaning. They are under no illusions; they are too intellectual to think that man upon this earth can ever be quite free of original sin and the struggle. And they mean death. When they say that mankind shall be free at last, they mean that mankind shall commit suicide. When they talk of a paradise without right or wrong, they mean the grave.”