An account of the further adventures of Dr. Fu-Manchu who first appeared i the author's "The Insidious Dr. Fu-Manchu," a story of mysterious China.
u come at once?"
"Certainly," I replied, for Mrs. Hewett was not only a profitable patient but an estimable lady--" I shall be with you in a quarter of an hour."
I hung up the receiver.
"Something urgent?" asked Eltham, emptying his pipe.
"Sounds like it. You had better turn in."
"I should much prefer to walk over with you, if it would not be intruding. Our conversation has ill prepared me for sleep."
"Right!" I said; for I welcomed his company; and three minutes later we were striding across the deserted common.
A sort of mist floated amongst the trees, seeming in the moonlight like a veil draped from trunk to trunk, as in silence we passed the Mound pond, and struck out for the north side of the common.
I suppose the presence of Eltham and the irritating recollection of his half-confidence were the responsible factors, but my mind persistently dwelt upon the subject of Fu-Manchu and the atrocities which he had committed during his sojourn in England. So actively was my imagination at
In The Return of Dr. Fu-Manchu (1916), we return to the London of Dr. Petrie, the erstwhile friend of Sir Denis Nayland Smith, a colonial police commissioner in Burma. In the first book, The Insidious Dr. Fu-Manchu, Fu-Manchu is introduced as an agent and assassin for a Chinese secret society called the Si-Fan. Throughout the tale, Fu-Manchu causes a lot of problems for Smith and Petrie and at the end, Fu-Manchu’s plans have been thwarted and he has escaped back to China. Now, three years later, Petrie has resumed his medical practice in London and Smith is back in Burma, but Fu-Manchu is not dead and his threats and danger are very present and very real.
The only irritation I have about the early stories is the incredible ease by which Smith and Petrie fall into Fu-Manchu’s traps. In Chapter 28, Fu-Manchu actually goes into a traditional villain’s monologue mocking them for their stupidity in falling for his traps time and again, never learning from their past mistakes.
And that is before Fu-Manchu introduces the readers and Smith to the Six Gates of Joyful Wisdom, an ingenious torture device consisting of a segmented body cage and the introduction of four starved rats.
“In China,” resumed Fu-Manchu, “we call this quaint fancy the Six Gates of Joyful Wisdom. The first gate, by which the rats are admitted, is called the Gate of Joyous Hope; the second, the Gate of Mirthful Doubt. The third gate is poetically named the Gate of True Rapture, and the fourth, the Gate of Gentle Sorrow. I once was honored in the friendship of an exalted mandarin who sustained the course of Joyful Wisdom to the raising of the Fifth Gate (called the Gate of Sweet Desires) and the admission of the twentieth rat. I esteem him almost equally with my ancestors. The Sixth, or Gate Celestial—whereby a man enters into the Joy of Complete Understanding—I have dispensed with…
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