Page:The Book of the Damned (Fort, 1919).djvu/129

Rh Mr. Hovey says that the list might be extended indefinitely. That's a tantalizing suggestion of some very interesting stuff

He says:

"But it is not worth while."

I'd like to know what strange, damned, excommunicated things have been sent to museums by persons who have felt convinced that they had seen what they may have seen, strongly enough to risk ridicule, to make up bundles, go to express offices, and write letters. I accept that over the door of every museum, into which such things enter, is written:

"Abandon Hope."

If a Mr. Symons mentions one instance of coal, or of slag or cinders, said to have fallen from the sky, we are not—except by association with the "carbonaceous" meteorites—strong in our impression that coal sometimes falls to this earth from coal-burning super-constructions, up somewhere

In Comptes Rendus, 91-197, M. Daubrée tells the same story. Our acceptance, then, is that other curators could tell this same story. Then the phantomosity of our impression substantiates proportionately to its multiplicity. M. Daubrée says that often have strange damned things been sent to the French museums, accompanied by assurances that they had been seen to fall from the sky. Especially to our interest, he mentions coal and slag.

Excluded.

Buried un-named and undated in Science's potter's field.

I do not say that the data of the damned should have the same rights as the data of the saved. That would be justice. That would be of the Positive Absolute, and, though the ideal of, a violation of, the very essence of quasi-existence, wherein only to have the appearance of being is to express a preponderance of force one way or another or—inequilibrium, or inconsistency, or injustice.

Our acceptance is that the passing away of exclusionism is a phenomenon of the twentieth century: that gods of the twentieth century will sustain our notions be they ever so unwashed and frowsy. But, in our own expressions, we are limited, by the oneness of quasiness, to the very same methods by which orthodoxy established and maintains its now sleek, suave preposterousnesses. At any rate, though we are inspired by an especial subtle essence—or imponderable, I think—that pervades the twentieth century, we have not the superstition that we are offering anything as a positive fact. Rather often we have not the delusion that we're any less