He wondered what vision had been his, causing him to smile as he sank. Did he think of that girl, and that he was going to meet her? Or of the old home in England? Or of his school-days? Or was it the Thames he thought about—of Oxford with its many towers, and the cry of the coach along the tow-path as the eight swings homeward up-stream, in the grey of a winter afternoon, to the regular click of the rowlocks as the men pluck their blades from the water, feather and come forward for the next stroke, making ready to drive back their slides as one man with their legs? He was certain that whatever happened, and however he should go out of life, did God spare him a moment's consciousness, it would be the vision of Oxford with its domes and spires, its austere and romantic quiet, its echoing cloisters and passages, its rivers with their sedges of silver and of grey, which would float before his dying eyes,—or would he think of Christ? Had Christ been the vision which this man had seen?
Strange thoughts for Keewatin! But death is always strange.
CHAPTER IX
THE BREAK-UP OF THE ICE
Nearly a month had gone by since the night on which Strangeways died. Not that time mattered much to Granger, for, like the immortals, men in Keewatin have dispensed with time: they have accepted as true the lesson which philosophers have been striving to teach the world ever since the human intellect first commenced to philosophise—that there are no such ontological facts as Time and Space. Among the men of this vast northern territory the outward expression of religion is rare; they do not often speak, and then only of such interests as are superficial to their lives. Yet here, in their fine neglect of the two sternest of self-imposed, human limitations, the religious instinct is manifest. As it would be sacrilege to count God's breaths, were that possible, so to them it seems a kind of blasphemy to number the recurrence of their own small perceptions when the Divine Perceived seems so entirely unconscious of their very existence. Hence it happens that one does not often hear a traveller speak of having journeyed so many days or miles; his division is more casual, and embraces only his own immediate actions—he has travelled so many "sleeps," nothing more.
As a rule, Indians are utterly deficient in the time-sense and can give no intelligent account of their age. Their calendar is enshrined, if they have one, in symbols which they use as decorations, painted on the inside of their finest skins. They make their reckoning of the years from some event which was once important to themselves, or to their tribe. Thus, stars falling from the top to the bottom of a robe represent the year of 1833, and an etching of an Indian with a broken leg and a horn on his head stands for the year in which Hay-waujina, One Horn, had his leg "killed." Back of that which is comparatively immediate to their own experience, they have ceased to count or to be inquisitive.
"Real are the dreams of Gods, and smoothly pass
Their pleasures in a long immortal dream."
So with both the joys and sorrows of these Northland men; hurry is not necessary where time is unrecognised, and turbulence of emotion, whether of grief or gladness, is felt to be out of place in a dream-being, whose sole reality is its unreality. Their personal unimportance to the Universe, and remoteness from the Market-place of Life allow them to dawdle. Their experiences have no sharp edges, no abrupt precipices, no divisive gulfs, no defined beginnings and endings. The book of their sojourn in this world has neither chapters nor headings; the page runs on without hindrance from tragedy to comedy, comedy to farce, farce to melodrama, and thence to tragedy again—always it returns to tragedy. They stride round the Circle of the Emotions without halting, merging from joy into sorrow without preface, till one day the feet grow wearier and lag, the eyes grow clear and, almost without knowing it, as did Strangeways, their dream going from them, they awake—motionlessly pass out of life, and enter into What?