Library 
The Wonderful Adventures
of
Phra the Phoenician
Retold by
Edwin Lester Arnold
With an Introduction by
Sir Edwin Arnold, K. C. I. E.
With Fifteen Illustrations by
H. M. Paget
G. P. Putnam’s Sons
New York and London
The Knickerbocker Press
1917
Publisher’s Note.
This is a new edition of an extraordinary and original book, first published many years ago.
The Knickerbocker Press, New York
INTRODUCTION
BY SIR EDWIN ARNOLD, K.C.I.E.
In the garden of my Japanese home in Tokyo I have just perused the last sheets of my son’s philosophical and historical romance, “Phra the Phœnician.”
Amid other scenes I might be led to analyze, to criticize, perhaps a little to argue about the singular hypothesis upon which he builds his story. Here, with a Buddhist temple at my gate, and with Japanese Buddhists around me, nothing seems more natural than that an author, sufficiently gifted with imagination and study, should follow his hero beyond the narrow limits of one little existence, down the chain of many lives, taken up link by link, after each long interval of rest and reward in the Paradise of Jô-Dô. I have read several chapters to my Asiatic friends, and they say, “Oh, yes! It is
ingwa
! it is
Karma
! That is all quite true. We, also, have lived many times, and shall live many times more on this earth.” One of them opens the
shoji
to let a purple and silver butterfly escape into the sunshine. She thinks some day it will thank her—perhaps a million years hence.
Moreover, here is a passage which I lately noted, suggestive enough to serve as preface, even by itself, to the present book. Commenting on a line in my “Song Celestial,” the writer thus remarks: “The human soul should, therefore, be regarded as already in the present life connected at the same time with two worlds, of which, so far as it is confined to personal unity to a body, the material only is clearly felt. It is, therefore, as good as proved, or, to be diffuse, it could easily be proved, or, better still, it will hereafter be proved (I know not where or when), that the human soul, even in this life, stands in indissoluble community with all immaterial natures of the spirit-world; that it mutually acts upon them and receives from them impressions, of which, however, as man it is unconscious, as long as all goes well. It is, therefore, truly one and the same subject, which belongs at the same time to the visible and to the invisible world, but not just the same person, since the representations of the one world, by reason of its different quality, are not associated with ideas of the other, and, therefore, what I think as spirit is not remembered by me as man.”
I, myself, have consequently taken the stupendous postulates of Phra’s narrative with equanimity, if not acceptance, and derived from it a pleasure and entertainment too great to express, since the critic, in this case, is a well-pleased father.
The author of “Phra” has claimed for Romance the ancient license accorded to Poetry and to Painting—
Pictoribus atque poetis
Quidlibet audendi semper fuit æqua potestas.
He has supposed a young Phœnician merchant, full of the love of adventure, and endowed with a large and observant if very mystic philosophy—such as would serve for no bad standpoint whence to witness the rise and fall of religions and peoples. The Adventurer sets out for the “tin islands,” or Cassiterides, at a date before the Roman conquest of England. He dies and lives anew many times, but preserves his personal identity under the garb of half a dozen transmigrations. And yet, while renewing in each existence
[Pg 10]
the characteristic passions and sentiments which constitute his individuality and preserve the unity of the narrative, the author seems to me to have adapted him to varying times and places with a vraisemblance and absence of effort which are extremely effective.
A Briton in British days, the slave-consort of his Druid wife, he passes, by daring but convenient inventiveness, into the person of a Centurion in the household of a noble Roman lady who illustrates in her surroundings the luxurious vices of the latter empire with some relics still of the older Republican virtues. Hence he glides again into oblivion, yet wakes from the mystical slumber in time to take part in King Harold’s gallant but fatal stand against the Normans.
He enjoys the repose, as a Saxon thane, which the policy of the Conqueror granted to the vanquished; but after some startling adventures in the vast oak woods of the South kingdom is rudely ousted from his homestead by the “foreigners,” and in a neighboring monastery sinks into secular forgetfulness once more of wife and children, lands and life.
On the return of consciousness he finds himself enshrined as a saint, thanks to the strange physical phenomena of his suspended animation, and learns from the Abbot that he has lain there in the odor of sanctity, according to indisputable church records, during 300 years.
He wanders off again, finding everything new and strange, and becomes an English knight under King Edward III. He is followed to Crecy by a damsel, who, from act to act of his long life-drama, similarly renews an existence linked with his own, and who constantly seeks his love. She wears the armor of a brother knight, and on the field of battle she sacrifices her life for his.
Yet once more, a long spell of sleep, which is not death, brings this much-wandering Phra to the reign of Queen Elizabeth, and it is there, after many and strange vicissitudes, he writes his experiences, and the curtain finally falls over the last passage of this remarkable record.
Such, briefly, is the framework of the creation which, while it has certainly proved to me extremely seductive as a story, is full, I think, of philosophical suggestiveness. As long as men count mournfully the years of that human life which M. Renan has declared to be so ridiculously short, so long their fancies will hover about the possibility of an
elixir vitæ
, of splendidly extended spans like those ascribed to the old patriarchs, and meditate with fascination the mystical doctrines of Buddhism and the Vedantes. In such a spirit the Egyptians wrapped their dead in careful fashion, after filling the body with preservatives; and if ancient tomes have the “Seven Sleepers” of the Koran, the Danish King who dozes under the Castle of Elsinore, and our own undying King Arthur, do we not go to see “Rip Van Winkle” at the play, and is not hibernation one among the problems of modern science which whispers that we might, if we liked, indefinitely adjourn the waste of corporeal tissue, and spread our seventy or eighty years over ever so many centuries?
But to be charming, an author is not obliged to be credible, or what would become of the “Arabian Nights,” of “Gulliver,” and of the best books in the library? Personally, I admire and I like “Phra” enormously, and, being asked to pen these few lines by way of introduction, I counsel everybody to read it, forgetting who it is that respectfully offers this advice until the end of the book, when I shall be no longer afraid if they remember.
Tokyo, Japan: April 14, 1890.
The Wonderful Adventures of Phra the Phœnician
PROLOGUE
Well and truly an inspired mind has written, “One man in his time plays many parts,” but surely no other man ever played so many parts in the course of a single existence as I have.
My own narrative seems incredible to me, yet I am myself a witness of its truth. When I say that I have lived in this England more than one thousand years, and have seen her bud from the callowest barbarity to the height of a prosperity and honor with which the world is full, I shall at once be branded as a liar. Let it pass! The accusation is familiar to my ears. I tired of resenting it before your fathers’ fathers were born, and the scorn of your offended sense of veracity is less to me than the lisping of a child.
I was, in the very distance of the beginning, a citizen of that ancient city whose dominion once stretched from the blue waters of the Ægean round to and beyond the broad stream of the Nile herself. Your antiquities were then my household gods, your myths were my beliefs; those facts and fancies on the very fringe of records about which you marvel were the commonplace things of my commencement. Yes! and those dusty relics of humanity that you take with unholy zeal from the silent chambers of sarcophagi and pyramids were my boon companions, the jolly revelers I knew long ago—the good fellows who drank and sang with me through warm, long-forgotten nights—they were the great princes to whom I bent an always duteous knee, and the fair damsels who tripped our sunny streets when Sidon existed, and Tyre was not a matter of speculation, or laughed at their own dainty reflections, in the golden leisure of that forgotten age, where the black-legged ibis stood sentinel among the blue lotus-flowers of the temple ponds.
Since then, what have I not done! I have traveled to the corners of the world, and forgotten my own land in the love of another. I have sat here in Britain at the tables of Roman Centurions, and the last of her Saxon Kings died in my arms. I have sworn hatred of foreign tyrants in the wassail bowls of serfs, and bestrode Norman chargers in tiltyards and battlefields. The kingdoms of the misty western islands which it was my wonderful fortune to see submerged by alternate tides of conquest, I have seen emerge triumphant, with all their conquerors welded into one. I have seen more battles than I can easily recall, and war in every shape; I have enjoyed all sorts of peace, from the rudest to the most cultivated.
I have lived, in fact, more than one thousand years in this seagirt island of yours; and so strange and grim and varied have been my experiences that I am tempted to set them down with a melancholy faith in my own uniqueness. Though it is more than probable few will believe me, yet for this I care nothing, nor do I especially seek your approval of my labors. I, who have tasted a thousand pleasures, and am hoary with disappointments, can afford to hold your censure as lightly as I should your commendation.
Here, then, are my adventures, and this is how they commenced.
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