I nodded. Almost in spite of my own subtle, suspicious self I was satisfied. The next moment the door was flung open and Casteno marched me through an avenue of black-habited brethren to a daïs at the far end of the room, on which the Prior stood with hand outstretched to greet me.
“Welcome, brother Hugh, welcome!” he cried in those rich sonorous tones of his. “My duty to-day is a very simple yet a very pleasant one; again I bid you welcome. Here in this book I hand to you are the institutes of the Order of St. Bruno, the rules which govern our organisation, and the explanation thereof as supplied by our founder, good Bruno Delganni, on whom, we say, may the earth rest very lightly, for he has done England much good! Take them; study them at your convenience. They will prove to you we are not quite so black here as our habit would seem to indicate. Here, also, is the scroll which testifies that this day you have become a member with us and are entitled to all the rights, privileges, and appurtenances of that distinguished and cherished position. It is written in cypher numerals, as you will observe – another idea and protection of our founder’s – but if you take page one of the institutes you will find that is the key to the riddle and that the numbers stand as references to the particular letters of the first few lines.
“Thus you will observe the first word on page one is ‘The.’ Hence in the cipher document the letter ‘t’ will be marked by the number ‘one,’ the letter ‘h’ by the number ‘two,’ and the letter ‘e’ by the number ‘three.’ Indeed, this is the cipher code we always make use of when we write to our members and communicate with each other in confidence, so I advise you, if you don’t want to carry the institutes about with you constantly, to learn by heart the first few lines of the handbook, and then you will have in your mind the key to the cryptic language we make use of.
“Here, also, is a small spring gold bracelet which I must ask you to wear on your right arm above the elbow,” he went on. “It serves various purposes – for one, to remind you that you are a Bruno-ite, and of your ceaseless duty of high and dignified patriotism. Its catch, also, is, as you may observe, key shape, and can be used as a key to penetrate the most secret archives of the Order, should you ever feel suspicious, or fancy that you have any ground for discontent, or that you are not being as fairly treated as your fellow-members, for in this Order we are all equal, and only take personal favours from the Council of Three. Any day or hour you are free to overhaul our records and to call the brethren together should you find any ground of complaint. Should you be away some time from the house and want to know whether the stranger you meet is a Bruno-ite or not, take the bracelet off your forearm and put it on your wrist. Then call the man’s attention to the inscription engraved on it: ‘For God and England.’ If he be a Bruno-ite he will answer immediately: ‘May we be worthy of both.’ If he does not, pass it off with some jest, and at the right moment return the bracelet to its original place. Other tests you will find in the institutes. They consist of phrases to learn and answers to give to them, but all these must be disclosed with discretion. We in the Order have no fear of you, your courage, or your zeal. On the contrary, we believe you will be a shining light of patriotism, and so we receive you with open arms and say: – ”
“Welcome! Ten thousand welcomes!” cried the brethren in one united voice.
“And now,” said the Prior, beckoning to two assistants, who came forward with the habit, “it only remains for me to garb you as becometh a good and loyal follower of Bruno Delganni.” And in a few moments I found myself arrayed like my companions in the uniform of a black friar, and monstrously comfortable, I own, I found it.
Then a bell rang, and we all trooped into the refectory to a banquet. The place was certainly liberty hall, for, although I was placed in the seat of honour to the right of the Prior, everybody insisted on talking to me, and to my intense amazement I found gathered in this Order many of the most distinguished men I knew in the literary, the artistic, and the legal life of London.
Over all reigned a spirit of the uttermost joyousness, and not until the meal was quite over did José, the Prior, and I make our way to a study in a far part of the building and spread out before us those three fateful manuscripts relating to the sacred treasures and the conflicting claims of England and the Jesuits.
Chapter Twenty Two.
The Jesuits’ Cipher
Directly I saw the half-faded parchments I recognised that the cipher which those early Jesuit writers had used was a very simple one. This, I may explain to the uninitiated, is not so difficult a matter to observe as they might perhaps think. Some very simple considerations guided me to this conclusion. For instance, unlike the cipher in use by the founder of St. Bruno, there were practically no figures in the manuscripts, and by that I gathered the cipher was complete in the alphabet in use, and did not refer to any book, like the institutes of St. Bruno. The one thing that does puzzle and sometimes confound experts is to adopt a book, as Bruno Delganni had done, and then to put in the record simply figures that related to letters in this volume.
That, however, is not always quite safe. The expert looks in the manuscript for the letter that appears most often, and he decides, perhaps, that that is “e,” the second “i,” and so on according to the letters that are most frequently used in the language in which he believes the document to be written, and by this simple means he can often construct the entire code alphabet.
On some such method I too proceeded with the inspection of the manuscripts in question, and found that the letter that appeared the most often therein was a certain letter that was not often used in any language. I, therefore, turned the alphabet round thus:
ZYXWVUTSRQP
abcdefghijk
It was, unfortunately, useless. Later I tried the alphabet in Portuguese form, and I saw with joy that we need not trouble at all about the rolls of explanation which Camille Velasquon had brought, and which were laid on the table beside us, but that I had really hit on the right solution – at the very start – without a glance at those cipher keys that had come to us from Mexico. The Jesuits had first merely reversed the order of the letters, and instead of writing “A” when they should have done, they had put “Z” in its place, and so on right through the alphabet, making the language of the base Portuguese, and not Spanish or English, as we had all expected at first.
The cunning old sons of St. Ignatius of Loyola had, however, not left their secret quite so plain as that. They had also added to it, to disguise it the better, a trick which most of us learn when we are boys at school. This consisted in adding to every syllable another rhyming with it but beginning with “p.” Thus to put “Venha Ca” (come here) they wrote “Venpenhapa Capa,” or if in English, “comepum herepere,” and this, when written to any extent, is really quite bewildering to any student of manuscripts unaccustomed to it.
Luckily, I was well up to it, and so there and then I caught hold of the first manuscript that came to hand, and although I was as ignorant of Portuguese as the man in the street I managed in a very few hours to write out the text of the documents, and this in turn was translated by Mr Cooper-Nassington, who had, it seemed, learned the language when a youth, his father having been consul in Lisbon.
To our surprise the communication turned out to be a letter from the Father Provincial of the Monastery of St. Stanislaus in the city of Mexico, and was addressed to a firm of merchants in the interior, at Xingu, a settlement we found marked on a map. As it is a very good specimen of Jesuit composition and politeness I will give here the English translation of it. Thus:
“AMDG.
“Friends and Gentlemen, Loyal Sons of the Church.
“From many years’ experience of your methods, and from much pleasant and profitable intercourse with your honourable and honoured house, I know that it is always agreeable for you to have an opportunity of showing your hospitable and generous feelings towards strangers in general, and more particularly to those who visit our country for the purpose of making discoveries and of extending the sphere of their knowledge. I do not hesitate, therefore, to take advantage of the opportunity which the journey of our good Father Thomas Bonaventure and his three worthy companions presents to recommend them to your friendship and protection in the scientific and business enterprise which they have undertaken, in order to obtain those natural productions and wealth which render our province a classic land in the history of animals and plants, no less than in the record of hardly-won gold.
“Hence it comes about that in this illustrious enterprise to Tangikano, which the illustrious (élites) travellers have undertaken, I much wish that they may find in you all that the limited resources of the place allow, not only that whatever difficulties they encounter may be removed, but that you may be able to render less irksome the labours and privations which they must necessarily endure. Indeed, for men like them, devoted to our Holy Faith, stars of knowledge, pioneers of fortune to be used for the good of the souls of others, it must in a country like ours be easy to find amongst our most exquisite productions means to gratify them.
“I, therefore, hope, and above all pray, that you may be led to fulfil my wishes in the attentions you pay to Father Thomas Bonaventure and his three companions, and thus give me another proof of your esteem and friendship.
“So I remain, Your friend and obedient Servant, João (Father Provincial), LDS.”
“Well, there is not much in that, is there?” said José, with a queer little grimace as he finished taking down the translation from the Prior’s rapid and incisive dictation.
“No,” I observed; “it only shows that the Jesuits got wind of the existence of great wealth at Tangikano, and so, with their customary subtlety, they fitted out an expedition to recover it under the guise of a noble quest for science. Still, that is something, isn’t it? It proves to us the thing was thought worth doing centuries ago by men on the spot who must have had a better knowledge of what the district contained than any of us to-day can have.”
“True,” replied the Prior thoughtfully, passing a hand reflectively across his forehead. “It shows us, too, that we are on the right track, and that their musty-looking old manuscripts may have a very real message about the sacred lake, so I vote that, although the night is so very far advanced, we push on with our researches. Do you agree, Glynn?”
“Yes,” I replied at once, for my interest too was now most keenly excited, and thereupon we all three of us bent down to work again and tackled the next document.
This proved to be an account of the journey of the same Father Thomas Bonaventure and his three companions mentioned in the letter when they had passed Xingu and had drawn within a few miles of the wonderful lake itself. It was written in the same kind of cipher as the other and in the same florid terms. In our opinion it was put on record at the Monastery of St. Stanislaus in the city of Mexico at the same time as the Father Provincial’s letter.
Stripped of its verbiage, it related how the four explorers had duly arrived at the village of Tangikano, and, in order not to excite suspicion, had pretended they had come for a missionary effort which would last several weeks. By this means they won the entire confidence of the settlement, the population of which consisted of about forty persons, of whom twenty were slaves, and the remainder free Indians and negroes in the employ of the principal resident, a Spaniard named Pedro Barra, who kept them engaged attending to a large number of cattle and horses.
The priests, indeed, gave a very pretty picture of the state of things in existence on this estate. It was as follows: —
“The slaves appeared contented and happy, as slaves generally do. Every evening at sunset they came to bid good-night to Senhor Pedro and ourselves, a similar salutation taking place when they first met us in the morning. As a rule, the master would be seated in a comfortable easy-chair on the verandah, and each passed with a salutation suited to his age or station. The Indians would be generally content with ‘Boa noite’ (good-night), the younger ones and most of the women and children, both Indians and slaves, would hold out their hand, saying: ‘Sua benção’ (your blessing), to which he would reply, ‘Deos te benços’ (God bless you) making at the same time the sign of the cross. Others – and these were mostly the old negroes – would gravely repeat: ‘Louvado seja of nome do Senhor Jesu Christo’ (Blessed be the name of the Lord Jesus Christ), to which he would reply with equal gravity: ‘Para sempre’ (for ever). Children of all classes here (they went on) never meet their parents in the morning or leave them at night without in the same manner asking their blessing, and they do the same invariably of every stranger who enters the house. In fact, it is there the common salutation of children and inferiors, and has a very pleasing effect.”
But all the time they lingered here, however, it was easy to see that the four Jesuits ached to be off to the sacred lake. Even when they described these idyllic scenes they harked off to this one all-absorbing subject, and recounted their conviction what fine guides these same slaves would make, and, later, told openly how they hastened to bargain with the Senhor Pedro Barra for the services of some of them to row them in a canoe up the river that led to the foot of the lake itself. Even the sight of this muddy and pestilential stream stirred in them emotions of admiration and awe. They might have been near the Amazon itself, have gazed on the stream of this mighty and far-famed river, and have let their imaginations wander to its sources in the distant Andes, to the Peruvian Incas of old, to the silver mountains of Potosi, and the gold-seeking Spaniards and wild Indians who once inhabited the country about its thousand sources rather than the sluggish stream of Tangikano.
“Yet this is all proof of what fabulous wealth they were sure the lake contained,” argued Casteno. “Let’s bear with the laboured way they recount their adventures. After all, if what we have heard here in England is true there were riches enough ahead of them to justify all their impatience and enthusiasm.”
So we bent to the rather tedious work of translation again, and learned how at length Father Thomas Bonaventure and his companions, having arrived at the height of the dry season, heard that at length the waters of the sacred lake were sufficiently low to justify them to travel thither on an excursion, the ostensible reason of which was to kill alligators. They found that there were two ways to reach the place – overland in nearly a direct line, or by a zigzag course up the river, which way was the one they chose.
Accordingly, they were aroused at midnight, and got into the canoe with three negroes, who worked their craft steadily day after day, until at length they reached the narrowest part of the stream. Hitherto they had been charmed with the beauty of the vegetation, which surpassed everything they had ever seen before. Here is the description:
“At the water’s edge were numerous flowering shrubs, often completely covered with convolvuli and passion flowers, whilst every dead or half rotten tree was clothed with parasites of singular forms or bearing beautiful flowers. Nor were there wanting animated figures to complete the picture, for brilliant scarlet and yellow macaws flew continually overhead, while screaming parrots and paroquets were passing from branch to branch in search of food.
“Now, however, the scenery was much more gloomy; the tall trees closed overhead so as to keep out every sunbeam. Even the palms were twisted and bent in various contortions, so that we sometimes could hardly pass beneath, and sunken logs often lay across from bank to bank, compelling us to get out of the canoe and to use all our exertions to force our clumsy craft over.
“After some hours and hours of very hard and disagreeable work we reached the end of the navigable water. Then we left the negroes and immediately set off on foot over an extensive plain, which was in some places completely bare, and in others thinly clothed with low trees. There could not have been a greater contrast than between the scene on the river and that which we then entered upon. The one was all luxuriance and verdure, the other as brown and as barren as could be – a marsh now parched up by the burning sun and covered with tufts of a wiry grass, with here and there rushes and prickly, sensitive plants and a few pretty little flowers occasionally growing up amongst them.
“In the end we arrived at the lake just as the day was fading. The only building there was a small reed shed, and this we promptly took possession of, unfastening the baggage we carried and piecing together a hand-dredger. We were now half frantic with excitement to put to the test all the wonderful stories we had heard about the bed of the lake, and so we immediately set to work on its slimy depths, and quickly passed our net arrangement over a space of a hundred yards at a point where the water seemed to have receded the most. Then we drew up and examined our captures.
“To our amazement and delight we discovered that we had, amongst other things of course, actually retrieved a number of golden ornaments of a very ancient pattern, including a frontlet and a tiny statue, which the most casual examination showed was wrought out of solid gold!”
So the information they had had was really true! The Lake of Sacred Treasure was really worthy of its name, and in its slimy depths were actually deposited the riches of countless generations of ignorant yet devoted heathens!
Breathless with delight, they again fitted up their apparatus. Again they essayed to test the wonders of that strange and silent pool, but they got no farther than the brink of the water.
All at once, the parchment record stated, a loud commanding voice rang out across its misty expanse, and an Englishman suddenly appeared in the twilight in front of them in a magnificent boat rowed from stem to stern by Indians.
“Begone! begone!” he cried; “all this water is mine. I have bought it. I will let none of you touch it – no, not one!”
And before the Jesuits could utter a word in answer they found themselves suddenly surrounded by Indians, who had crept up to them unawares, and they were dragged rapidly into the depths of a dark, and seemingly impenetrable, network of caves some distance off.
And that was the last they saw of the lake of submerged treasure.
Chapter Twenty Three.
In which Further Facts are Deciphered
Mr Cooper-Nassington was the first to realise the importance of this climax to the adventures of the four Jesuits.
For my own part, I learnt of their sudden removal from the Lake of Sacred Treasure, just when they had seen for themselves evidence of its possibilities of Utopian wealth, with feelings of mingled dismay and bewilderment. Then, argued I, we may be just as far off now as ever from absolute evidence as to what this extraordinary water really contains and to whom, in serious international law, it actually belongs. Even José shared my disappointment, and rose from his task of writing with an exclamation of chagrin and annoyance.
Only the Prior’s eyes danced with gratification and suppressed excitement; and when at length we both turned on him rather angrily and suggested that, after all, he might have a little sense of decent consideration about the matter and keep his mirth silent till we had got over the valueless character of the manuscripts, he absolutely laughed quite loudly and openly.
“Just read on,” he cried in that great, bluff, hearty fashion of his; “just read on. In my opinion nothing could be finer for the friends of England than this plain, unvarnished story of Father Thomas Bonaventure and his three companions. Why? do you ask. In my opinion for the most obvious of reasons. This document furnishes an absolute proof that when it was written – some centuries ago – the sacred lake belonged to an Englishman. Well, the point will next arise – can anybody else, or any other country, produce an earlier proof of ownership? If not, the issue is certain. The British Crown will seize it as the property of one of its subjects who died intestate; and, however much the good people of Mexico may writhe and wriggle – however much Spain may talk of the rights of pre-emption and other legal subtleties – backed up by our friends the Jesuits we shall stand as firm as a rock. ‘The lake is ours,’ we shall assert. ‘We shall find it and exploit it, and anybody who dares to oppose us will be swept out of our path.’”
Now this certainly was quite a new view of the uses of the documents, and I am bound to say that no sooner was it put before us in these terms than we realised its significance. Neither Casteno nor I was one of those obstinate, stiff-necked, thin-lipped individuals who take about six hours to see any point which they have not chanced to hit on for themselves. As a matter of fact, we were quite willing to admit that we had both of us got so lost in the actual story of the Jesuits’ travels as to forget the bearing of their discoveries on to-day’s events and hopes.
As a consequence, we turned again to the work of translating with quite a new object and aspect, not to discover so much whether good luck attended Father Thomas and his friends, now we knew that the waters did really contain much valuable buried treasure, as to see where England came in and how her claims would stand the light of a dispassionate examination.
As we proceeded we found the writer recorded that the Indians did not leave the four Jesuits very long in those caves, bound hand to foot, so that not one of them could move either to free himself or to help his companions. They were simply confined there until daybreak, and then the Indians returned with a lumbering bullock waggon, and, after giving their prisoners a meal of fish mixed with beans and a little rice, lifted the white men into this crazy vehicle, and, blindfolding them with great care, drove them all that day and the next night over a rough track, which nearly broke every bone they had.
The poor Jesuits themselves were in two minds as to the meanings of this attention. At times they would comfort themselves with the idea that it would be all right in the end and that the noble-looking Englishman they had seen in the boat on the lake would take care that no harm came to them. At other moments despair would reign, for, try as they would, they could not get a word out of their captors, good, bad, or indifferent, and this, they were sometimes certain, presaged evil fortune to them, and indicated that they were being taken away to play unpleasantly prominent parts in some hideous rites of human sacrifice.
Suddenly, however, their bandages were removed, and to their surprise they found that they were entering a town, pleasantly situated on a slope that inclined to the stream of a river, with a hill at either end guarded by a fort. The houses were neat and the streets regular, but, owing probably to there being so few wheeled vehicles, they were overgrown with grass. In due course they passed a church – a handsome building with a fine tower. The houses themselves were mostly coloured white or yellow, but in the very centre stood a magnificent building of white marble, in style something like a mosque. This proved to be the residence of the Englishman, for no sooner did they arrive in front of its portals than he came out and greeted them.
To cut a rather long and tedious story short, it appeared that his name was Joseph Beckworth, a well-known traveller of his time, who was supposed to have been lost in the interior some years earlier. As a matter of fact, he had purposely disappeared, through a disappointment in a love affair, wherein a girl refused to marry him because he was so poor. Vowing hatred against his race he had obtained a written concession of all that country thereabouts, including the ownership of the sacred lake itself, and with the aid of some Indians and negroes he had founded that town, the position of which he would not tell them. Then with wealth secretly obtained from the lake (whose sacred virtues he made all his allies pay golden tribute to) he had made the place what it was.
As it happened, he had none of the ideas of an autocrat. He was anxious that the town should flourish after his death, and so he had founded a proper executive government, consisting of a “Commandante Militare,” who had charge of the forts and of a small regiment of soldiers; the “Commandante dos trabelhadores,” who superintended the Indians engaged in any public service; the “Juiz de direito,” who acted as the civil and criminal judge of the district; and the “Delegardo de policia,” who had the management of the Indian police who guarded the sacred lake, and who had warned him quite early of the approach of the Jesuits; the “Vicario” or priest, and a few subordinate officers. Every night these men were wont to meet in one room in his house, in an airy situation, overlooking the river, and there they would sit for two or three hours over some native drink that was supplied to them and discuss all the day’s events and plans.
None the less, it came out quite clearly that Joseph Beckworth was the landlord in quite a feudal English sense, and even the Jesuits were constrained to record that, when they slily suggested he should let them come and settle there and help to educate the children of the place, he promptly refused.
“After all,” said he, “this is a corner of old England even though it has been dropped in the heart of Mexico, and I’ll have no man here cleverer than myself.” And the next minute he led them into the market square and showed them a great stone obelisk he had erected there, and on which he had engraved the Royal Arms of England and the following inscription: —
This Town,
To which I have given the Name of Londini,
Is the Capital of My Province of Tangikano;
And which, together with the famous sacred lake, known to all history, is hereby dedicated British soil for ever!
Long live the Old Country, which never has room for its best or its bravest sons, but never fails to call them back in tender accents no British-born heart can refuse.
Joseph Beckworth.
This practically closed the interest of that particular record so far as we were concerned, for it furnished the absolute proof we sought. The rest of the manuscript was taken up by a description of the fine hospitality which Joseph Beckworth extended to the Jesuits, on whom, however, he was quite discreet enough to keep a very watchful eye, so that they never managed to learn more than he chose to tell them, and, although they tried very hard, they never discovered any kind of dissatisfaction with him. On their giving a promise that neither they nor any members of their Order would ever attempt to return there, or would even send to him spies or rival nationalities or missionaries, he very frankly told them the latitude and longitude of this town of his.
These most important facts were recorded on the third and the last of the manuscripts, together with many quaint and interesting directions as to the best way to reach the district, the best stores to take, the most useful medicines, and many curious phrases, not Portuguese, made use of by the Indians and negroes of the district, the repetition of which caused either feelings of hostility towards strangers, or of friendship.
This last was headed: “To those whom it may concern,” but, lacking the casuistry of the trained Jesuit, we found it difficult to imagine whom the whereabouts of Londini might concern at the time the record was penned, particularly after that solemn pledge of Father Thomas Bonaventure and his three faithful companions, which, we were bound to admit, the Jesuits in Mexico seemed to regard as quite binding – and none of the community were suggested to have raised any protest against it.
“And, indeed, it is a very good thing for everyone,” said Cooper-Nassington, who was in reality an ardent Catholic, “that they did not let Father Thomas Bonaventure’s experiences in the matter pass into mere spoken legend. Look at the strength which their painstaking record will give now to the case for England! By their letting the facts be treasured up then they will help the truth to be known now, and the cause of justice to flourish! After all, they might have had some dim notions of disputes that might arise in the hereafter, and so they determined to write these documents – ”
“As they did many others,” put in Casteno gently, “which have proved priceless benefits to history and poor, puzzled humanity.”
I said nothing, for I knew nothing of these subjects, and my brain was not clear enough to discuss the points then, for it was dazzled by our good fortune. The Prior and the Spaniard soon came back, too, to the matter in hand – how best to utilise these documents. After all, we had not forgotten that Lord Cyril Cuthbertson and Earl Fotheringay were close upon them, and that directly they got a suspicion where they were lodged they would leave absolutely no stone unturned, with the aid of poor, misguided Doris and her father, to recover possession of them. The hunchback, too, was sure to want a hand in the game as well as the Jesuits, so it, therefore, behoved us to proceed with the greatest caution, and not to give our plans away until they were too well laid to be upset.