"The hermit," remarked the senator, "has without informing you of it, linked an invisible spirit to the calculus he has taught you, for simple numbers can not have the power of reason. You possess a real treasure, and you may derive great advantages from it."
"I do not know," I said, "in what way I could make my science useful, because the answers given by the numerical figures are often so obscure that I have felt discouraged, and I very seldom tried to make any use of my calculus. Yet, it is very true that, if I had not formed my pyramid, I never should have had the happiness of knowing your excellency."
"How so?"
"On the second day, during the festivities at the Soranzo Palace, I
enquired of my oracle whether I would meet at the ball anyone whom I
should not care to see. The answer I obtained was this: 'Leave the ball-room precisely at four o'clock.' I obeyed implicitly, and met your excellency."
The three friends were astounded. M. Dandolo asked me whether I
would answer a question he would ask, the interpretation of which would belong only to him, as he was the only person acquainted with the subject of the question.
I declared myself quite willing, for it was necessary to brazen it out, after having ventured as far as I had done. He wrote the question, and gave it to me; I read it, I could not understand either the subject or the meaning of the words, but it did not matter, I had to give an answer. If the question was so obscure that I could not make out the sense of it, it was natural that I should not understand the answer. I therefore answered, in ordinary figures, four lines of which he alone could be the interpreter, not caring much, at least in appearance, how they would be understood. M. Dandolo read them twice over, seemed astonished, said that it was all very plain to him; it was Divine, it was unique, it was a gift from Heaven, the numbers being only the vehicle, but the answer emanating evidently from an immortal spirit.
M. Dandolo was so well pleased that his two friends very naturally wanted also to make an experiment. They asked questions on all sorts of subjects, and my answers, perfectly unintelligible to myself, were all held as Divine by them. I congratulated them on their success, and congratulated myself in their presence upon being the possessor of a thing to which I had until then attached no importance whatever, but which I promised to cultivate carefully, knowing that I could thus be of some service to their excellencies.
They all asked me how long I would require to teach them the rules of my sublime calculus. "Not very long," I answered, "and I will teach you as you wish, although the hermit assured me that I would die suddenly within three days if I communicated my science to anyone, but I have no faith whatever in that prediction." M. de Bragadin who believed in it more than I did, told me in a serious tone that I was bound to have faith in it, and from that day they never asked me again to teach them. They very likely thought that, if they could attach me to them, it would answer the purpose as well as if they possessed the science themselves. Thus I became the hierophant of those three worthy and talented men, who, in spite of their literary accomplishments, were not wise, since they were infatuated with occult and fabulous sciences, and believed in the existence of phenomena impossible in the moral as well as in the physical order of things. They believed that through me they possessed the philosopher's stone, the universal panacea, the intercourse with all the elementary, heavenly, and infernal spirits; they had no doubt whatever that, thanks to my sublime science, they could find out the secrets of every government in Europe.
After they had assured themselves of the reality of my cabalistic science by questions respecting the past, they decided to turn it to some use by consulting it upon the present and upon the future. I
had no difficulty in skewing myself a good guesser, because I always gave answers with a double meaning, one of the meanings being carefully arranged by me, so as not to be understood until after the event; in that manner, my cabalistic science, like the oracle of Delphi, could never be found in fault. I saw how easy it must have been for the ancient heathen priests to impose upon ignorant, and therefore credulous mankind. I saw how easy it will always be for impostors to find dupes, and I realized, even better than the Roman orator, why two augurs could never look at each other without laughing; it was because they had both an equal interest in giving importance to the deceit they perpetrated, and from which they derived such immense profits. But what I could not, and probably never shall, understand, was the reason for which the Fathers, who were not so simple or so ignorant as our Evangelists, did not feel able to deny the divinity of oracles, and, in order to get out of the difficulty, ascribed them to the devil. They never would have entertained such a strange idea if they had been acquainted with cabalistic science. My three worthy friends were like the holy Fathers; they had intelligence and wit, but they were superstitious, and no philosophers. But, although believing fully in my oracles, they were too kind-hearted to think them the work of the devil, and it suited their natural goodness better to believe my answers inspired by some heavenly spirit. They were not only good Christians and faithful to the Church, but even real devotees and full of scruples. They were not married, and, after having renounced all commerce with women, they had become the enemies of the female sex;
perhaps a strong proof of the weakness of their minds. They imagined that chastity was the condition 'sine qua non' exacted by the spirits from those who wished to have intimate communication or intercourse with them: they fancied that spirits excluded women, and 'vice versa'.
With all these oddities, the three friends were truly intelligent and even witty, and, at the beginning of my acquaintance with them, I
