‘The words?’ repeated Moleson in a curious tone. ‘There are no words. It’s all really a manipulation of the vowel sounds. And the rhythm, or chanting, or whatever you like to call it, I—I invented myself. The Egyptians did not write their music, you see.’ He suddenly searched my face a moment with questioning eyes. ‘Any words you heard,’ he said, ‘or thought you heard, were merely your own interpretation.’
I stared at him, making no rejoinder.
‘They made use of what they called a “root-language” in their rituals,’ he went on, ‘and it consisted entirely of vowel sounds. There were no consonants. For vowel sounds, you see, run on for ever without end or beginning, whereas consonants interrupt their flow and break it up and limit it. A consonant has no sound of its own at all. Real language is continuous.’
We stood a moment, smoking in silence. I understood then that this thing Moleson had done was based on definite knowledge. He had rendered some fragment of an ancient Ritual he and Isley had unearthed together, and while he knew its effect upon the latter, he chanced it on myself. Not otherwise, I feel, could it have influenced me in the extraordinary way it did. In the faith and poetry of a nation lies its soul-life, and the gigantic faith of Egypt blazed behind the rhythm of that long, monotonous chant. There were blood and heart and nerves in it. Millions had heard it sung; millions had wept and prayed and yearned; it was ensouled by the passion of that marvellous civilisation that loved the godhead of the Sun, and that now hid, waiting but still alive, below the ground. The majestic faith of ancient Egypt poured up with it—that tremendous, burning elaboration of the after-life and of Eternity that was the pivot of those spacious days. For centuries vast multitudes, led by their royal priests, had uttered this very form and ritual—believed it, lived it, felt it. The rising of the sun remained its climax. Its spiritual power still clung to the great ruined symbols. The faith of a buried civilisation had burned back into the present and into our hearts as well.
And a curious respect for the man who was able to produce this effect upon two modern minds crept over me, and mingled with the repulsion that I felt. I looked furtively at his withered, dried-up features. He wore some vague and shadowy impress still of what had just been in him. There was a stony appearance in his shrunken cheeks. He looked smaller. I saw him lessened. I thought of him as he had been so short a time before, imprisoned in his great stone captors that had obsessed him....
‘There’s tremendous power in it,—an awful power,’ I stammered, more to break the oppressive pause than for any desire in me to speak with him. ‘It brings back Egypt in some extraordinary way—ancient Egypt, I mean—brings it close—into the heart.’ My words ran on of their own accord almost. I spoke with a hush, unwittingly. There was awe in me. Isley had moved away towards the window, leaving me face to face with this strange incarnation of another age.
‘It must,’ he replied, deep light still glowing in his eyes, ‘for the soul of the old days is in it. No one, I think, can hear it and remain the same. It expresses, you see, the essential passion and beauty of that gorgeous worship, that splendid faith, that reasonable and intelligent worship of the sun, the only scientific belief the world has ever known. Its popular form, of course, was largely superstitious, but the sacerdotal form—the form used by the priests, that is—who understood the relationship between colour, sound and symbol, was——’
He broke off suddenly, as though he had been speaking to himself. We sat down. George Isley leaned out of the window with his back to us, watching the desert in the moonless night.
‘You have tried its effect before upon—others?’ I asked point-blank.
‘Upon myself,’ he answered shortly.