discover, in the centre of the churchyard, a monument of classical beauty. A white marble medallion shows the noble features of an old man of science, whom the inscription on the pedestal describes as "Orfila: Chemist and Physiologist." It was my friend and protector who, in later years, has so often guided me through the labyrinth of chemical experiments.

A week later, passing through the Rue d'Assas, I stop to admire a house which looks like a convent. A large shield on the wall informs me that it is "Hôtel Orfila."

Again and again Orfila!

III

PARADISE REGAINED

The summer and autumn of the year 1895 I count, on the whole, among the happiest stages of my eventful life. All my attempts succeed; unknown friends bring me food as the ravens did to Elijah. Money flows in; I can buy books and scientific instruments; among them a microscope, which reveals to me the secrets of life.

Dead to the world, as I have renounced the vain delights of Paris, I remain in my quarter, where every morning I visit the dead in the churchyard of Montparnasse, and thence descend to the Luxembourg Garden to greet my flowers. Sometimes one of my fellow-countrymen on his way through Paris visits me in order to invite me to breakfast on the other side of the river, and to go to the theatre with him. I decline, because the right bank is forbidden to me; it is the so-called "world," the world of the living and of vanity.

Although I cannot formulate it distinctly, a kind of religion has been forming in me. It is rather a condition of the soul than a view of things based on dogmatic instruction; a chaos of sensations which condense themselves more or less into thoughts.

I have bought a Catholic prayer book, and read it with a collected mind; the Old Testament comforts and chastens me in a somewhat obscure fashion, while the New leaves me cold. This does not prevent a Buddhistic book having a stronger influence on me than all other sacred books, because it ranks positive suffering above mere abstinence. Buddha shows the courage when in full possession of vital energy and enjoyment of married happiness to renounce wife and child, while Christ avoids every contact with the permitted joys of this world.

For the rest, I do not brood much over the sensations which spring up in me; I keep myself indifferent and let them come and go, approving for myself the same freedom which I owe to others.

The great event of the Paris season was Brunetière's war-cry, "The bankruptcy of Science." Dedicated from my childhood to the natural sciences, and later on a disciple of Darwin, I had discovered how unsatisfactory the scientific method is, which accepts the mechanism of the universe without presupposing a Mechanician. The weakness of the system showed itself in the gradual degeneration of science; it had marked off a boundary line over which one was not to step. "We," it said, "have solved all problems; the world has no more riddles." This presumptuous lie had annoyed me already in 1880, and during the following fifteen years I occupied myself with a revision of the natural sciences. In 1884 I doubted the supposed composition of the atmosphere. The nitrogen of the air is not identical with the nitrogen obtained by analysis of a nitrogenous body. In 1891 I visited the Scientific Institute in Lund in order to compare the spectrum analyses of these two sorts of nitrogen whose difference I had discovered. Do I need to describe the reception which the learned scientists gave me? Now in this year, 1895, the discovery of argon has confirmed my former hypotheses, and given a fresh impulse to my investigations which had been interrupted by a foolish marriage. It is not Science which is bankrupt, only the antiquated, degenerate science, and Brunetière was right although he was wrong.

While all acknowledged the identity of matter and called themselves Monists, without being so really, I went further and drew the extreme logical inferences of the theory by obliterating the boundaries between matter and so-called spirit. Thus, in 1894, in my treatise Antibarbarus, I had dealt with the psychology of sulphur by explaining it through "ontogeny," that is, the embryonic development of sulphur.

Anyone who is interested in the subject may be referred to the work Sylva Sylvarum, which I composed in the summer and autumn of 1895, with a feeling of pride in my perspicuity at having divined the secrets of creation, especially in the vegetable and animal kingdoms. He may further consult my Churchyard Studies, which show how in loneliness and sorrow I was brought back to a wavering apprehension of God and immortality.

IV

THE FALL AND PARADISE LOST

Guided into this new world in which no one can follow me, I conceived an aversion to social intercourse, and have an unconquerable desire to free myself from my surroundings. I therefore informed my friends that I wished to go to Meudon to write a book which required solitude and quiet.

At the same time insignificant disagreements led to a breach with the circle which met at the Restaurant, so that one day I found myself entirely isolated. The first result was an extraordinary expansion of my inner sense; a spiritual power which longed to realise itself. I believed myself in the possession of unlimited strength, and pride inspired me with the wild idea of seeing whether I could perform a miracle.

At an earlier period, in the great crisis of my life, I had observed that I could exercise a telepathic influence on absent friends. In popular legends writers have occupied themselves with the subjects of telepathy and witchcraft. I wish neither to do myself an injustice, nor altogether to acquit myself of wrong-doing, but I believe that my evil will was not so evil as the counterstroke which I received. A devouring curiosity, an outbreak of perverted love, caused by my frightful loneliness, inspired me with an intense longing to be re-united with my wife and child, both of whom I still loved. But how was this to be brought about, as divorce proceedings were already on foot? Some extraordinary event, a common misfortune, a thunderbolt, a conflagration ... in brief, some catastrophe which unites two hearts, just as in novels two persons are reconciled at the sick-bed of a third. Stop! there I have it! A sick-bed! Children are always more or less ill; a mother's fear exaggerates the danger; a telegram follows, and all is said.

I had no idea of practising magic, but an unwholesome instinct suggested I must set to work with the picture of my dear little daughter, who later on was to be my only comfort in a cursed existence.

Further on in this work I will relate the results of my manoeuvre, in which my evil purpose seemed to work with the help of symbolical operations. Meantime the results had to be waited for, and I continued my work with a feeling of undefined uneasiness and a foreboding of fresh misfortune.

One evening, as I sat alone before my microscope, an occurrence happened which made all the deeper impression on me because I did not understand it. For four days I had let a nut germinate, and now detached the germ. This had the shape of a heart, not much larger than the core of a pear. Standing between two cotyledons it looked like a diminutive human brain. One may imagine my surprise when I saw on the glass-slide of the microscope two tiny hands, white as alabaster, folded as if in prayer. Was it a vision, an hallucination? Oh, no! It was a crushing reality which made me shudder. The little hands were stretched out towards me, immovable, as if adjuring me. I could count the five fingers, the thumb shorter than the others—real woman's or child's hands.

I made a friend, who surprised me watching this astonishing sight, witness it also. He required to be no clairvoyant in order to see two clasped hands