The Man Who Laughs

I

Ursus and Homo were fast friends. Ursus was a man, Homo a wolf. Their dispositions tallied. It was the man who had christened the wolf: probably he had also chosen his own name. Having found Ursus fit for himself, he had found Homo fit for the beast. Man and wolf turned their partnership to account at fairs, at village fêtes, at the corners of streets where passers-by throng, and out of the need which people seem to feel everywhere to listen to idle gossip and to buy quack medicine. The wolf, gentle and courteously subordinate, diverted the crowd. It is a pleasant thing to behold the tameness of animals. Our greatest delight is to see all the varieties of domestication parade before us. This it is which collects so many folks on the road of royal processions.

Ursus and Homo went about from cross-road to cross-road, from the High Street of Aberystwith to the High Street of Jedburgh, from country-side to country-side, from shire to shire, from town to town. One market exhausted, they went on to another. Ursus lived in a small van upon wheels, which Homo was civilized enough to draw by day and guard by night. On bad roads, up hills, and where there were too many ruts, or there was too much mud, the man buckled the trace round his neck and pulled fraternally, side by side with the wolf. They had thus grown old together. They encamped at haphazard on a common, in the glade of a wood, on the waste patch of grass where roads intersect, at the outskirts of villages, at the gates of towns, in market-places, in public walks, on the borders of parks, before the entrances of churches. When the cart drew up on a fair green, when the gossips ran up open-mouthed and the curious made a circle round the pair, Ursus harangued and Homo approved. Homo, with a bowl in his mouth, politely made a collection among the audience. They gained their livelihood. The wolf was lettered, likewise the man. The wolf had been trained by the man, or had trained himself unassisted, to divers wolfish arts, which swelled the receipts. "Above all things, do not degenerate into a man," his friend would say to him.

Never did the wolf bite: the man did now and then. At least, to bite was the intent of Ursus. He was a misanthrope, and to italicize his misanthropy he had made himself a juggler. To live, also; for the stomach has to be consulted. Moreover, this juggler-misanthrope, whether to add to the complexity of his being or to perfect it, was a doctor. To be a doctor is little: Ursus was a ventriloquist. You heard him speak without his moving his lips. He counterfeited, so as to deceive you, any one's accent or pronunciation. He imitated voices so exactly that you believed you heard the people themselves. All alone he simulated the murmur of a crowd, and this gave him a right to the title of Engastrimythos, which he took. He reproduced all sorts of cries of birds, as of the thrush, the wren, the pipit lark, otherwise called the gray cheeper, and the ring ousel, all travellers like himself: so that at times when the fancy struck him, he made you aware either of a public thoroughfare filled with the uproar of men, or of a meadow loud with the voices of beasts – at one time stormy as a multitude, at another fresh and serene as the dawn. Such gifts, although rare, exist. In the last century a man called Touzel, who imitated the mingled utterances of men and animals, and who counterfeited all the cries of beasts, was attached to the person of Buffon – to serve as a menagerie.

Ursus was sagacious, contradictory, odd, and inclined to the singular expositions which we term fables. He had the appearance of believing in them, and this impudence was a part of his humour. He read people's hands, opened books at random and drew conclusions, told fortunes, taught that it is perilous to meet a black mare, still more perilous, as you start for a journey, to hear yourself accosted by one who knows not whither you are going; and he called himself a dealer in superstitions. He used to say: "There is one difference between me and the Archbishop of Canterbury: I avow what I am." Hence it was that the archbishop, justly indignant, had him one day before him; but Ursus cleverly disarmed his grace by reciting a sermon he had composed upon Christmas Day, which the delighted archbishop learnt by heart, and delivered from the pulpit as his own. In consideration thereof the archbishop pardoned Ursus.

As a doctor, Ursus wrought cures by some means or other. He made use of aromatics; he was versed in simples; he made the most of the immense power which lies in a heap of neglected plants, such as the hazel, the catkin, the white alder, the white bryony, the mealy-tree, the traveller's joy, the buckthorn. He treated phthisis with the sundew; at opportune moments he would use the leaves of the spurge, which plucked at the bottom are a purgative and plucked at the top, an emetic. He cured sore throat by means of the vegetable excrescence called Jew's ear. He knew the rush which cures the ox and the mint which cures the horse. He was well acquainted with the beauties and virtues of the herb mandragora, which, as every one knows, is of both sexes. He had many recipes. He cured burns with the salamander wool, of which, according to Pliny, Nero had a napkin. Ursus possessed a retort and a flask; he effected transmutations; he sold panaceas. It was said of him that he had once been for a short time in Bedlam; they had done him the honour to take him for a madman, but had set him free on discovering that he was only a poet. This story was probably not true; we have all to submit to some such legend about us.

The fact is, Ursus was a bit of a savant, a man of taste, and an old Latin poet. He was learned in two forms; he Hippocratized and he Pindarized. He could have vied in bombast with Rapin and Vida. He could have composed Jesuit tragedies in a style not less triumphant than that of Father Bouhours. It followed from his familiarity with the venerable rhythms and metres of the ancients, that he had peculiar figures of speech, and a whole family of classical metaphors. He would say of a mother followed by her two daughters, There is a dactyl; of a father preceded by his two sons, There is an anapæst; and of a little child walking between its grandmother and grandfather, There is an amphimacer. So much knowledge could only end in starvation. The school of Salerno says, "Eat little and often." Ursus ate little and seldom, thus obeying one half the precept and disobeying the other; but this was the fault of the public, who did not always flock to him, and who did not often buy.

Ursus was wont to say: "The expectoration of a sentence is a relief. The wolf is comforted by its howl, the sheep by its wool, the forest by its finch, woman by her love, and the philosopher by his epiphonema." Ursus at a pinch composed comedies, which, in recital, he all but acted; this helped to sell the drugs. Among other works, he had composed an heroic pastoral in honour of Sir Hugh Middleton, who in 1608 brought a river to London. The river was lying peacefully in Hertfordshire, twenty miles from London: the knight came and took possession of it. He brought a brigade of six hundred men, armed with shovels and pickaxes; set to breaking up the ground, scooping it out in one place, raising it in another – now thirty feet high, now twenty feet deep; made wooden aqueducts high in air; and at different points constructed eight hundred bridges of stone, bricks, and timber. One fine morning the river entered London, which was short of water. Ursus transformed all these vulgar details into a fine Eclogue between the Thames and the New River, in which the former invited the latter to come to him, and offered her his bed, saying, "I am too old to please women, but I am rich enough to pay them" – an ingenious and gallant conceit to indicate how Sir Hugh Middleton had completed the work at his own expense.

Ursus was great in soliloquy. Of a disposition at once unsociable and talkative, desiring to see no one, yet wishing to converse with some one, he got out of the difficulty by talking to himself. Any one who has lived a solitary life knows how deeply seated monologue is in one's nature. Speech imprisoned frets to find a vent. To harangue space is an outlet. To speak out aloud when alone is as it were to have a dialogue with the divinity which is within. It was, as is well known, a custom of Socrates; he declaimed to himself. Luther did the same. Ursus took after those great men. He had the hermaphrodite faculty of being his own audience. He questioned himself, answered himself, praised himself, blamed himself. You heard him in the street soliloquizing in his van. The passers-by, who have their own way of appreciating clever people, used to say: He is an idiot. As we have just observed, he abused himself at times; but there were times also when he rendered himself justice. One day, in one of these allocutions addressed to himself, he was heard to cry out, "I have studied vegetation in all its mysteries – in the stalk, in the bud, in the sepal, in the stamen, in the carpel, in the ovule, in the spore, in the theca, and in the apothecium. I have thoroughly sifted chromatics, osmosy, and chymosy – that is to say, the formation of colours, of smell, and of taste." There was something fatuous, doubtless, in this certificate which Ursus gave to Ursus; but let those who have not thoroughly sifted chromatics, osmosy, and chymosy cast the first stone at him.

Fortunately Ursus had never gone into the Low Countries; there they would certainly have weighed him, to ascertain whether he was of the normal weight, above or below which a man is a sorcerer. In Holland this weight was sagely fixed by law. Nothing was simpler or more ingenious. It was a clear test. They put you in a scale, and the evidence was conclusive if you broke the equilibrium. Too heavy, you were hanged; too light, you were burned. To this day the scales in which sorcerers were weighed may be seen at Oudewater, but they are now used for weighing cheeses; how religion has degenerated! Ursus would certainly have had a crow to pluck with those scales. In his travels he kept away from Holland, and he did well. Indeed, we believe that he used never to leave the United Kingdom.

However this may have been, he was very poor and morose, and having made the acquaintance of Homo in a wood, a taste for a wandering life had come over him. He had taken the wolf into partnership, and with him had gone forth on the highways, living in the open air the great life of chance. He had a great deal of industry and of reserve, and great skill in everything connected with healing operations, restoring the sick to health, and in working wonders peculiar to himself. He was considered a clever mountebank and a good doctor. As may be imagined, he passed for a wizard as well – not much indeed; only a little, for it was unwholesome in those days to be considered a friend of the devil. To tell the truth, Ursus, by his passion for pharmacy and his love of plants, laid himself open to suspicion, seeing that he often went to gather herbs in rough thickets where grew Lucifer's salads, and where, as has been proved by the Counsellor De l'Ancre, there is a risk of meeting in the evening mist a man who comes out of the earth, "blind of the right eye, barefooted, without a cloak, and a sword by his side." But for the matter of that, Ursus, although eccentric in manner and disposition, was too good a fellow to invoke or disperse hail, to make faces appear, to kill a man with the torment of excessive dancing, to suggest dreams fair or foul and full of terror, and to cause the birth of cocks with four wings. He had no such mischievous tricks. He was incapable of certain abominations, such as, for instance, speaking German, Hebrew, or Greek, without having learned them, which is a sign of unpardonable wickedness, or of a natural infirmity proceeding from a morbid humour. If Ursus spoke Latin, it was because he knew it. He would never have allowed himself to speak Syriac, which he did not know. Besides, it is asserted that Syriac is the language spoken in the midnight meetings at which uncanny people worship the devil. In medicine he justly preferred Galen to Cardan; Cardan, although a learned man, being but an earthworm to Galen.

To sum up, Ursus was not one of those persons who live in fear of the police. His van was long enough and wide enough to allow of his lying down in it on a box containing his not very sumptuous apparel. He owned a lantern, several wigs, and some utensils suspended from nails, among which were musical instruments. He possessed, besides, a bearskin with which he covered himself on his days of grand performance. He called this putting on full dress. He used to say, "I have two skins; this is the real one," pointing to the bearskin.

The little house on wheels belonged to himself and to the wolf. Besides his house, his retort, and his wolf, he had a flute and a violoncello on which he played prettily. He concocted his own elixirs. His wits yielded him enough to sup on sometimes. In the top of his van was a hole, through which passed the pipe of a cast-iron stove; so close to his box as to scorch the wood of it. The stove had two compartments; in one of them Ursus cooked his chemicals, and in the other his potatoes. At night the wolf slept under the van, amicably secured by a chain. Homo's hair was black, that of Ursus, gray; Ursus was fifty, unless, indeed, he was sixty. He accepted his destiny, to such an extent that, as we have just seen, he ate potatoes, the trash on which at that time they fed pigs and convicts. He ate them indignant, but resigned. He was not tall – he was long. He was bent and melancholy. The bowed frame of an old man is the settlement in the architecture of life. Nature had formed him for sadness. He found it difficult to smile, and he had never been able to weep, so that he was deprived of the consolation of tears as well as of the palliative of joy. An old man is a thinking ruin; and such a ruin was Ursus. He had the loquacity of a charlatan, the leanness of a prophet, the irascibility of a charged mine: such was Ursus. In his youth he had been a philosopher in the house of a lord.

This was 180 years ago, when men were more like wolves than they are now.

Not so very much though.

II

Homo was no ordinary wolf. From his appetite for medlars and potatoes he might have been taken for a prairie wolf; from his dark hide, for a lycaon; and from his howl prolonged into a bark, for a dog of Chili. But no one has as yet observed the eyeball of a dog of Chili sufficiently to enable us to determine whether he be not a fox, and Homo was a real wolf. He was five feet long, which is a fine length for a wolf, even in Lithuania; he was very strong; he looked at you askance, which was not his fault; he had a soft tongue, with which he occasionally licked Ursus; he had a narrow brush of short bristles on his backbone, and he was lean with the wholesome leanness of a forest life. Before he knew Ursus and had a carriage to draw, he thought nothing of doing his fifty miles a night. Ursus meeting him in a thicket near a stream of running water, had conceived a high opinion of him from seeing the skill and sagacity with which he fished out crayfish, and welcomed him as an honest and genuine Koupara wolf of the kind called crab-eater.

As a beast of burden, Ursus preferred Homo to a donkey. He would have felt repugnance to having his hut drawn by an ass; he thought too highly of the ass for that. Moreover he had observed that the ass, a four-legged thinker little understood by men, has a habit of cocking his ears uneasily when philosophers talk nonsense. In life the ass is a third person between our thoughts and ourselves, and acts as a restraint. As a friend, Ursus preferred Homo to a dog, considering that the love of a wolf is more rare.

Hence it was that Homo sufficed for Ursus. Homo was for Ursus more than a companion, he was an analogue. Ursus used to pat the wolf's empty ribs, saying: "I have found the second volume of myself!" Again he said, "When I am dead, any one wishing to know me need only study Homo. I shall leave a true copy behind me."

The English law, not very lenient to beasts of the forest, might have picked a quarrel with the wolf, and have put him to trouble for his assurance in going freely about the towns: but Homo took advantage of the immunity granted by a statute of Edward IV. to servants: "Every servant in attendance on his master is free to come and go." Besides, a certain relaxation of the law had resulted with regard to wolves, in consequence of its being the fashion of the ladies of the Court, under the later Stuarts, to have, instead of dogs, little wolves, called adives, about the size of cats, which were brought from Asia at great cost.

Ursus had communicated to Homo a portion of his talents: such as to stand upright, to restrain his rage into sulkiness, to growl instead of howling, etc.; and on his part, the wolf had taught the man what he knew – to do without a roof, without bread and fire, to prefer hunger in the woods to slavery in a palace.

The van, hut, and vehicle in one, which traversed so many different roads, without, however, leaving Great Britain, had four wheels, with shafts for the wolf and a splinter-bar for the man. The splinter-bar came into use when the roads were bad. The van was strong, although it was built of light boards like a dove-cot. In front there was a glass door with a little balcony used for orations, which had something of the character of the platform tempered by an air of the pulpit. At the back there was a door with a practicable panel. By lowering the three steps which turned on a hinge below the door, access was gained to the hut, which at night was securely fastened with bolt and lock. Rain and snow had fallen plentifully on it; it had been painted, but of what colour it was difficult to say, change of season being to vans what changes of reign are to courtiers. In front, outside, was a board, a kind of frontispiece, on which the following inscription might once have been deciphered; it was in black letters on a white ground, but by degrees the characters had become confused and blurred: —

"By friction gold loses every year a fourteen hundredth part of its bulk. This is what is called the Wear. Hence it follows that on fourteen hundred millions of gold in circulation throughout the world, one million is lost annually. This million dissolves into dust, flies away, floats about, is reduced to atoms, charges, drugs, weighs down consciences, amalgamates with the souls of the rich whom it renders proud, and with those of the poor whom it renders brutish."

The inscription, rubbed and blotted by the rain and by the kindness of nature, was fortunately illegible, for it is possible that its philosophy concerning the inhalation of gold, at the same time both enigmatical and lucid, might not have been to the taste of the sheriffs, the provost-marshals, and other big-wigs of the law. English legislation did not trifle in those days. It did not take much to make a man a felon. The magistrates were ferocious by tradition, and cruelty was a matter of routine. The judges of assize increased and multiplied. Jeffreys had become a breed.

III

In the interior of the van there were two other inscriptions. Above the box, on a whitewashed plank, a hand had written in ink as follows: —

"The Baron, peer of England, wears a cap with six pearls. The coronet begins with the rank of Viscount. The Viscount wears a coronet of which the pearls are without number. The Earl a coronet with the pearls upon points, mingled with strawberry leaves placed low between. The Marquis, one with pearls and leaves on the same level. The Duke, one with strawberry leaves alone – no pearls. The Royal Duke, a circlet of crosses and fleurs de lys. The Prince of Wales, crown like that of the King, but unclosed.

"The Duke is a most high and most puissant prince, the Marquis and Earl most noble and puissant lord, the Viscount noble and puissant lord, the Baron a trusty lord. The Duke is his Grace; the other Peers their Lordships. Most honourable is higher than right honourable.

"Lords who are peers are lords in their own right. Lords who are not peers are lords by courtesy: – there are no real lords, excepting such as are peers.

"The House of Lords is a chamber and a court, Concilium et Curia, legislature and court of justice. The Commons, who are the people, when ordered to the bar of the Lords, humbly present themselves bareheaded before the peers, who remain covered. The Commons send up their bills by forty members, who present the bill with three low bows. The Lords send their bills to the Commons by a mere clerk. In case of disagreement, the two Houses confer in the Painted Chamber, the Peers seated and covered, the Commons standing and bareheaded.

"Peers go to parliament in their coaches in file; the Commons do not. Some peers go to Westminster in open four-wheeled chariots. The use of these and of coaches emblazoned with coats of arms and coronets is allowed only to peers, and forms a portion of their dignity.

"Barons have the same rank as bishops. To be a baron peer of England, it is necessary to be in possession of a tenure from the king per Baroniam integram, by full barony. The full barony consists of thirteen knights' fees and one third part, each knight's fee being of the value of £20 sterling, which makes in all 400 marks. The head of a barony (Caput baroniæ) is a castle disposed by inheritance, as England herself, that is to say, descending to daughters if there be no sons, and in that case going to the eldest daughter, cæteris filiabus aliundè satisfactis.[1]

"Barons have the degree of lord: in Saxon, laford; dominus in high Latin; Lordus in low Latin. The eldest and younger sons of viscounts and barons are the first esquires in the kingdom. The eldest sons of peers take precedence of knights of the garter. The younger sons do not. The eldest son of a viscount comes after all barons, and precedes all baronets. Every daughter of a peer is a Lady. Other English girls are plain Mistress.

"All judges rank below peers. The serjeant wears a lambskin tippet; the judge one of patchwork, de minuto vario, made up of a variety of little white furs, always excepting ermine. Ermine is reserved for peers and the king.

"A lord never takes an oath, either to the crown or the law. His word suffices; he says, Upon my honour.

"By a law of Edward the Sixth, peers have the privilege of committing manslaughter. A peer who kills a man without premeditation is not prosecuted.

"The persons of peers are inviolable.

"A peer cannot be held in durance, save in the Tower of London.

"A writ of supplicavit cannot be granted against a peer.

"A peer sent for by the king has the right to kill one or two deer in the royal park.

"A peer holds in his castle a baron's court of justice.

"It is unworthy of a peer to walk the street in a cloak, followed by two footmen. He should only show himself attended by a great train of gentlemen of his household.

"A peer can be amerced only by his peers, and never to any greater amount than five pounds, excepting in the case of a duke, who can be amerced ten.

"A peer may retain six aliens born, any other Englishman but four.

"A peer can have wine custom-free; an earl eight tuns.

"A peer is alone exempt from presenting himself before the sheriff of the circuit.

"A peer cannot be assessed towards the militia.

"When it pleases a peer he raises a regiment and gives it to the king; thus have done their graces the Dukes of Athol, Hamilton, and Northumberland.

"A peer can hold only of a peer.

"In a civil cause he can demand the adjournment of the case, if there be not at least one knight on the jury.

"A peer nominates his own chaplains. A baron appoints three chaplains; a viscount four; an earl and a marquis five; a duke six.

"A peer cannot be put to the rack, even for high treason. A peer cannot be branded on the hand. A peer is a clerk, though he knows not how to read. In law he knows.