When It Was Dark/Chapter 2
CHAPTER II
IN THE VICAR'S STUDY
THE vicarage of Walktown was a new and commodious house with tall chimneys, pointed windows and a roof of red tiles.
It was more than a mile from the church, in the residential quarter of the town. Here were no shops and little traffic. The solid houses of red brick stood in their own rather dingy grounds, where, though the grass was never really green, and spring came in a veil of smoky vapour when the wind blew from the town, there was yet a rural suggestion.
The trees rose from neatly kept lawns, the gravel sweeps of the drives were carefully tended, and there was distant colour in the elaborate conservatories and palm-houses which were to be seen everywhere.
Mr. Pryde, the great Manchester solicitor, had his beautiful modern house here. Sir John Neele, the wealthy manufacturer of disinfectants, lived close by, and a large proportion of the well-to-do Manchester merchants were settled round about.
Not all of them were parishioners of Mr. Byars, the vicar of Walktown. Many attended the more fashionable church of Pendleborough, a mile away in what answered to the "country"; others were leaders in the Dissenting and especially the Unitarian worlds.
Walktown was a stronghold of the Unitarians. The wealthy Jews of two generations back, men who made vast fortunes in the black valley of the Irwell, had chosen Walktown to dwell in. Their grandsons had found it more politic to abjure their ancient faith. A few had become Christians,—at least in name, inasmuch as they rented pews at St Thomas's,—but others had compromised by embracing a faith, or rather a dogma, which is simply Judaism without its ritual and ceremonial obligations. The Baumanns, the Hildersheimers, the Steinhardts, flourished in Walktown.
It was people of this class who supported the magnificent concerts in the Free Trade Hall at Manchester, who bought the pictures and read the books. They had brought an alien culture to the neighbourhood. The vicar had two strong elements to contend with,— for his parochial life was all contention,—on the one hand the Lancashire natives, on the other the wealthy Jewish families.
The first were hard, uncultured people, hating everything that had not its origin and end in commerce. They disliked Mr. Byars because he was a gentleman, because he was educated, and because—so they considered—the renting of the pews in his church gave them the right to imagine that he was in some sense a paid servant of theirs.
The second class of parishioners were less Philistine, certainly, but even more hopeless from the parish priest's point of view. In their luxurious houses they lived an easy, selfish, and sensual life, beyond his reach, surrounded by a wall of indifferentism, and contemptuous of all that was not tangible and material. At times the rector and the curate confessed to each other that these people seemed more utterly lost than any others with whom the work of the Church brought them in contact.
Mr. Byars was a widower with one son, now at Oxford, and one daughter, Helena, who was engaged to Basil Gortre, the curate.
About six o'clock the vicar sat in his study with a pile of letters before him. The room was a comfortable, bookish place, panelled in pitch pine where the walls were not covered with shelves of theological and philosophical works.
The arm-chairs were not new, but they invited repose; the large engraving over the pipe-littered mantel was a fine autotype of Giacomo's St. Emilia. The room was brightly lit with electric light.
Mr. Byars was a man of medium height, bald, his fine, domed forehead adding to his apparent age, and wore a pointed grey beard and moustache. He was an epitome of the room around him.
The volumes on his shelves were no ancient and musty tomes, but represented the latest and newest additions to theological thought.
Lathom and Edersheim stood together with Renan's Vie de Jésus and Clermont-Ganneau's Recueil d'Arch. Orient, and Westcott guarded them all.
The ivory crucifix which stood on the writing-table completed the impression of the man.
Ambrose Byars at forty-five was thoroughly acquainted with modern thought and literature. His scholarship was tempered with the wisdom of an active and clear-headed man of the world. His life and habits were simple but unbigoted, and his broad-mindedness never obscured his unalterable convictions. He lived, as he conceived it his duty to live in his time and place, in thorough human and intellectual correspondence with his environment, but one thought, one absolute certainty informed his life.
As year by year his knowledge grew greater, and the scientific criticism of the Scriptures undermined the faith of weaker and less richly endowed minds, he only found in each discovery a more vivid proof of the truth of the Incarnation and the Resurrection.
It was his habit in discussions to reconcile all apparently conflicting anti-christian statements and weave them into the fabric of his convictions. He held that, even scientifically, historically, and materially, the evidence for the Resurrection was too strong to be ever overthrown. And beyond these intellectual evidences he knew that Christ must have risen from the dead, because he himself had found Christ and was found in Him.
His attitude was a careful one with all its conciseness. An anecdote illustrates this.
One day, when walking home from a meeting of the School Board, of which he was a member, he had met a parishioner named Baxter, the proprietor of a small engineering work in the district. The man, who never came to church, on what he called "principle," but spent his Sundays in bed with a sporting paper, was one of those half-educated people who condemn Christianity by ridiculing the Old Testament stories.
They walked together, Baxter quoting the Origin of Species, which he knew from a cheap epitomised handbook.
"Do you really think, Mr. Byars," he had said, "do you really believe, after Darwin's discovery, that we were made by a sort of conjuring trick by a Supreme Power? Seven days of cooking, so to speak, and then a world! Why, it's childish to expect thinking people to believe it. We are simply evolved by scientific evolution out of the primæval protoplasm."
"Very possibly," said the vicar; "and who made the protoplasm, Mr, Baxter?"
The man was silent for a minute. "Then, Mr. Byars," he said at length, "you do not believe the Old Testament—the Adam and Eve part, for instance. You do not believe the Book on which your creed is founded."
"There are such things as allegories" he had answered. "The untutored brain must be taught the truth in such a way as it can receive it."
The vicar lit his pipe and began to open his letters with a slight sigh. Of all men, he sometimes felt, he was the least possible one for Walktown. For twelve years he had worked there, and he seemed to make little headway. He longed for an educated congregation. Here methods too vulgar for his temperament seemed to be the only ones.
The letters were all from applicants for the curacy which Gortre's impending departure would shortly leave vacant.
"It will be a terrible wrench to lose Basil," he said to himself; "but it must be. He will have his chance and be far happier in London, in more congenial environment. He would never be a great success in Walktown. He has tried nobly, but the people won't understand him. They would never like him; he's too much of a gentleman. How they all hate breeding in Walktown! There is nothing for it, I can see. I must get an inferior man this time. An inferior man will go down with them better here. I only hope he will be a really good fellow. If he isn't, it will be Jerrold over again—vulgar cabals against me, and all the women in the place quarrelling and taking sides."
He read letter after letter, and saw, with a humorous shrug of disgust, that he would have little difficulty in engaging the "inferior" man of his thoughts.
The best men would not come to the North. Men of family with decent degrees, Oxford men, Cambridge men, accustomed to decent society and intellectual friends, knew far too much to accept a title in the Manchester district.
The applications were numerous enough, but obviously from second-rate men, or at any rate from men who appeared to be so at first glance.
A Durham graduate, 40, with five children, begged earnestly for the £120 a year which was all Mr. Byars could offer. A few young men from theological colleges wanting titles, a Dublin B.A., announcing himself as "thoroughly Protestant in views"—they were a weary lot. A non-collegiate student from Oxford with a second class in Theology, a Manchester Grammar-School boy, whose father lived at Higher Broughton, seemed to promise the best. He would be able to get on with the people, probably. "I suppose I must have him, accent and all," the vicar said with a sigh, "though I suppose it's prejudice to dislike the lessons read with the Lancashire broad 'a' and short 'o.' St. Paul probably spoke with a terrible local twang! and yet, I don't know, he was too great to be vulgar; one doesn't like to think that——"
Mr. Byars was certainly a difficult person for his congregation to appreciate.
He picked up the letter and was re-reading it when the door opened and his daughter came in.
Helena Byars was a tall girl, largely made and yet slender. Her hair was luxuriant and of a traditional "heroine" gold. She was dressed with a certain richness, though soberly enough, a style which, with its slight hint of austerity, accentuated a quiet and delicate charm. So one felt on meeting her for the first time. Sweet-faced she was and with an underlying seriousness even in her times of laughter. Her mouth was rather large, her nose straight and beautifully chiselled. The eyes were placid, intelligent, but without keenness. There was an almost matronly dignity about her quiet and yet decided manner.
The vicar looked up at her with a smile, thinking how like her mother the girl was—that grave and gracious lady who looked out of the picture by the door, St Cecilia in form and face. "Eh, but Helena she favours her mother," Hinchcliffe, the sexton, had said with the frank familiarity of the Lancashire workman soon after Mrs. Byars's funeral four years ago.
"I've brought Punch, father," she said, "it's just come. Leave your work now and enjoy yourself for half an hour before dinner. Basil will be here by the time you're finished."
She stirred the fire into a bright glow, and, singing softly to herself, left the study and went into the dining-room to see that the table looked inviting for the coming meal.
About seven o'clock Gortre arrived, and soon afterwards the three sat down to dine. It was a simple meal, some fish, cold beef, and a pudding, with a bottle of beer for the curate and a glass of claret for the vicar. The housemaid did not wait upon them, for they found the meal more intimate and enjoyable without her.
"I've got some news," said Gortre. "The great question of domicile is settled. You know there is no room in the clergy-house at St. Mary's. Moreover, Father Ripon thought it well that I should live outside. He wanted one of the assistant clergy, at least, to be in constant touch with lay influences, he said when I saw him."
"What have you arranged, dear?" said Helena.
"Something very satisfactory, I think," he answered. "My first thought was to take ordinary rooms in Bloomsbury. It would be near St. Mary's and the schools. Then I thought of chambers in one of the Inns of Court. At any rate I wrote to Harold Spence to ask his advice. He was at Merton with me, you know, lived on the same staircase in 'Stubbins,' and is just one of the best fellows in the world. We haven't corresponded much during the last three years, but I knew a letter to the New Oxford and Cambridge would always find him. So I wrote up. He 's been University Extension lecturing for a time, you know, and writing too. Now he tells me that he is writing leaders for the Daily Wire and doing very well. I'll read you what he says."
He took a letter from his pocket, glanced down it for the paragraph he wanted, and began to read:
… "— and I am delighted to hear that you have at last made up your mind to leave the North country and have accepted this London curacy. I asked Marsh, our ecclesiastical editor, about St. Mary's last night. He tells me that it is a centre of very important Church work, and has some political and social influence. Of all the 'ritualistic' parishes—I use the word as a convenient label—it is thought to be the sanest. Here you will have a real chance. I know something of the North, and came in contact with all sorts and conditions of people when I was lecturing on the French Revolution round Liverpool and Manchester for the Extension. They are not the people for you to succeed with, either socially or from a clergyman's point of view—at least, that's my opinion, old man. You ask me about rooms. I have a proposal to make to you in this regard. I am now living in Lincoln's Inn with a man named Hands—Cyril Hands. You may know his name. He is a great archæologist, was a young Cambridge professor. For three years now he has been working for The Palestine Exploring Society. He is in charge of all the excavations now proceeding near Jerusalem, and constantly making new and valuable Biblical discoveries."
The vicar broke in upon the reading. "Hands!" he said; "a most distinguished man! His work is daily adding to our knowledge in a marvellous way. He has just recently discovered some important inscriptions at El-Edhamiyeh—Jeremiah's grotto, you know, the place which is thought may be Golgotha, you know. But go on, I'm sorry to interrupt"
Gortre continued:
Harold Masterman Spence."
"An extremely genial letter," said the vicar. "I suppose you'll accept, Basil? It will be pleasant to be with friends like that."
"Isn't it just a little, well, bachelor?" said Helena rather nervously.
Gortre smiled at the question.
"No, dear," he said. "I don't think you need be afraid. I know the sort of visions you have. The sort of thing in Pendennis, isn't it? The boy sent out for beer to the nearest public-house, and breakfast at twelve in the morning, cooked in the sitting-room. You don't know Harold. He is quite bourgeois in his habits, despite his intellect, hates a muddle, always dresses extremely well, and goes to church like any married man. He was a great friend of the Pusey House people at Oxford."
"The days when you couldn't be a genius without being dirty are gone," said the vicar. "I am glad of it. I was staying at St. Ives last summer, where there is quite an artistic settlement. All the painters carried golf-clubs and looked like professional athletes. They drink Bohea in Bohemia now."
Gortre talked a little about his plans for the future. He had a sympathetic audience. During the four years of his curacy at Walktown he had become very dear to Mr. Byars. He had arrived in the North from Oxford, after a year at Litchfield Theological College, just about the time that Mrs. Byars had died. His help and sympathy at such a time had begun a friendship with his vicar that had been firmly cemented as the time went on, and had finally culminated in his engagement to Helena. He had been the vicar's sole intellectual companion all this time, and his loss would be irreparable. But both men felt that his departure was inevitable. The younger man's powers were stifled and confined in the atmosphere of the place. He had private means of his own, and belonged to an old West-country family, and, try as he would he failed to identify himself socially with the Walktown people. His engagement to Helena Byars had increased his unpopularity. He would be far happier at St. Mary's in London, at the famous High Church, where he would find all those exterior accompaniments of religion to which he had been accustomed, and which, though he did not exalt the shadow into the substance, always made him happier when he was surrounded by them.
He was to wait a year and then he would be married. There were no money obstacles in the way and no reason for further delay. Only the vicar looked forward with a sort of horror to his future loneliness, and tried to put the thought from him whenever it came.
After dinner Helena left the two men to smoke alone in the study. There was a concert in the Town Hall to which she was going with Mrs. Pryde, the solicitor's wife, a neighbour. Her friend's carriage called for her about eight, and Gortre settled down for a long talk with the vicar on parochial affairs.
They sat on each side of the dancing fire, with coffee on a table between them, quietly enjoying the after-dinner pipe, the best and finest of the five cardinal pipes of the day. It was a comfortable scene. The room was lighted only by a single electric reading-lamp with a green shade, and the firelight flickered and played over the dull gold and crimson of the books on the shelves, and threw red lights on the shining ivory of the sculptured Christ.
"I daresay this North-country man will do all right," said the vicar. "He will be more popular than you, Basil"
The young man sighed. "God knows I have tried hard enough to win their confidence," he said sadly, "but it was not to be. I can't get in touch with them, vicar. They dislike my manners, my way of speaking— everything about me. Even the landlady of my rooms distrusts me because I decline to take tea with my evening chop, and charges me three shillings a week extra because I have what she calls 'late dinner'!"
The vicar laughed. "At any rate," he said, "you have got hold of Leef, your landlord; he comes to church regularly now."
"Oh, Leef illustrates more than any one else how impossible it is, for me, at any rate, to do much good. Last week he said to me, 'It's a fine thing, religion, when you've got it at last, Mr. Gortre. When I look back at my unregenerate years I wonder at myself. Religion tells me to give up certain things. It only 'armonises with the experience of any sensible man of my age. I don't want to drink too much, for instance. My health is capital, and I'm not such a fool as to spoil it. To think that all those years I never knew that religion was as easy as winking, and with a certainty of everlasting glory afterwards. I'll always back you up, Mr. Gortre, in saying that religion's the finest thing out.' "
"Well, dear boy, you will be in another environment altogether soon. It's no use being discouraged. Tot homines, quot sententiæ! We can't alter these things. The Essenes used to speak disrespectfully enough of 'Ye men of Galilee,' no doubt. Sometimes I think I would rather have these stubborn people than those of the South, men as easy and commode as an old glove, and worth about as much. Have you seen the Guardian to-day?"
"No, I haven't. I've been at the schools all the morning, visiting in Timperley Street till Evensong, home for a wash, and then here."
"I see Schuabe is going to address a great meeting in the Free Trade Hall on the Education Bill."
"Then he is at Mount Prospect?"
"He arrived from London yesterday."
The two men looked at each other in silence. Mr. Byars seemed ill at ease. His foot tapped the brass rail of the fender. Then, a sure sign of disturbance with him, he put down his pipe, which was nearly smoked away, and took a cigarette from a box on the table and smoked in short, quick puffs.
Gortre's face became dark and gloomy. The light died out of it, the kindliness of expression, which was habitual, left his eyes.
"We have never really told each other what we think of Schuabe and how we think of him, vicar," he said. "Let us have it out here and now while we are thinking of him and while we have the opportunity."
"In a question of this sort," said Mr. Byars, "confidences are extremely dangerous as a rule, but between you and me it is different. It will clear our brains mutually. God forbid that you and I, in our profession as Christ's priests and our socio-political position as clerks in Holy Orders, should bear rancour against any one. But we are but human. Possibly our mutual confidence may help us both."
There was a curious eagerness in his manner which was reflected by that of the other. Both were conscious of feelings ill in accord with their usual open and kindly attitude towards the world. Each was anxious to know if the other coincided with himself.
Men are weak, and there is comfort in community.
"From envy, hatred, malice, and all uncharitableness—" said Gortre.
"Good Lord deliver us," replied the vicar gravely.
There was a tense silence for a time, only broken by the dropping of the coals in the grate. The vicar was the first to break it.
"I'll sum up my personal impression of the man for and against," he said.
Gortre nodded.
"There can be no doubt whatever," said Mr. Byars, "that among all the great North-country millionaires—men of power and influence, I mean—Schuabe stands first and pre-eminent. His wealth is enormous to begin with. Then he is young—can hardly be forty yet, I should say. He belongs to the new generation. In Walktown he stands entirely alone. Then his brilliancy, his tremendous intellectual powers, are equalled by few men in England. His career at Oxford was marvellous, his political life, only just beginning as it is, seems to promise the very highest success. His private life, as far as we know—and everything about the man seems to point to an ascetic temperament and a refined habit—is without grossness or vice of any kind. In appearance he is one of the ten most striking-looking men in England. His manners are fascinating."
Gortre laughed shortly, a mirthless, bitter laugh.
"So far," he said, "you have drawn a picture which approaches the ideal of what a strong man should be. And I grant you every detail of it. But let me complete it. You will agree with me that mine also is true."
His voice trembled a little. Half unconsciously his eyes wandered to the crucifix on the writing-table. In the red glow of the fire, which had now ceased to crackle and flame, the drooping figure on the cross showed distinct and clear in all its tremendous appeal to the hearts of mankind. Tears came into the young man's eyes, his face became drawn and pained. When he spoke, his voice was full of purpose and earnestness.
"Yes," he said, with an unusual gesture of the hand, "Schuabe is all that you say. In a hard, godless, and material age he is an epitome of it. The curse of indifferentism is over the land. Men have forgotten that this world is but an inn, a sojourning place for a few hours. O fools and blind! The terror of death is always with them. But this man is far more than this—far, far more. To him has been given the eye to see, the heart to understand. He, of all men living in England to-day, is the mailed, armed enemy of Our Lord. No loud-mouthed atheist, sincere and blatant in his ignorance, no honest searcher after truth. All his great wealth, all his attainments, are forged into one devilish weapon. He is already, and will be in the future, the great enemy of Christianity. Oh, I have read his book! 'Even now there are many antichrists.' I have read his speeches in Parliament. I know his enormous influence over those unhappy people who call themselves 'Secularists.' Like Diocletian, like Julian, he hates Christ. He is no longer a Jew. Judaism is nothing to him—one can reverence a Montefiore, admire an Adler. His attacks on the faith are something quite different to those of other men. As his skill is greater, so his intention is more evil. And yet how helpless are we who know! The mass of Christians—the lax, tolerant Christians—think he is a kind of John Morley. They praise his charities, his efforts for social amelioration. They quote, 'And God fulfils Him-self in many ways.' I say again, O fools and blind! They do not know, they cannot see, this man as he is at heart, accursed and antichrist!" His voice dropped, tired with its passion and vehemence. He continued in a lower and more intimate vein:
"Do you think I am a fanatic, vicar? Am I touched with monomania when I tell you that of late I have thought much upon the prophetic indications of the coming of 'the Man of Sin,' the antichrist in Holy Writ? Can it be, I have asked myself, as I watch the comet-like brilliance of this man's career, can it be that in my own lifetime and the lifetime of those I love, the veritable enemy of our Saviour is to appear? Is this man, this Jew, he of whom it is said in Jacob's words, 'Dan shall be a serpent by the way, an adder in the path'—the tribe of which not one was sealed?"
"You are overwrought, Basil," said the elder man kindly. "You have let yourself dwell too much on this man and his influences. But I do not condemn you. I also have had my doubts and wonderings. The outside world would laugh at us and people who might be moved as we are at these things. But do we not live always with, and by help of, the Unseen? God alone knows the outcome of the trend of these antichristian influences, of which, I fear, Schuabe is the head. The Fathers are clear enough on the subject, and the learned men of mediæval times also. Let me read to you."
He got up from his arm-chair, glad, it seemed, at opportunity of change and movement, and went to the book-shelves which lined the wall. His scholar's interest was aroused, his magnificent reading and knowledge of Christian history and beliefs engaged and active.
He dipped into book after book, reading extracts from them here and there.
"Listen. Marchantius says the ship of the Church will sink and be lost in the foam of infidelity, and be hidden in the blackness of that storm of desolation which shall arise at the coming of Antichrist. 'The sun shall be darkened and the stars shall fall from heaven.' He means, of course, the sun of faith, and that the stars, the great ecclesiastical dignitaries, shall fall into apostasy. But, he goes on to say, the Church will remain unwrecked, she will weather the storm and come forth 'beautiful as the moon, terrible as an army with banners.'"
His voice was eager and excited, his face was all alight with the scholar's eagerness, as he took down book after book with unerring instinct to illustrate his remarks.
"Opinions as to the nature and personality of Anti-christ have been very varied," he continued. "Some of the very early Christian writers say he will be a devil in a phantom body, others that he will be an incarnate demon, true man and true devil, in fearful and diabolic parody of the Incarnation of our Lord. There is a third view also. That is that he will be merely a desperately wicked man, acting upon diabolic inspirations, just as the saints act upon Divine inspirations.
"Listen to St. John Damascene upon the subject. He is very express. 'Not as Christ assumed humanity, so will the Devil become human; but the Man will receive all the inspiration of Satan, and will suffer the Devil to take up his abode within him.' "
Gortre, who was listening with extreme attention, made a short, sharp exclamation at this last quotation. He had risen from his seat and stood by the mantelshelf, leaning his elbow upon it.
One of the ornaments of the mantel was a head of Christ, photographed on china, from Murillo, and held in a large silver frame like a photograph frame.
Just as the vicar had finished reading there came a sudden knock at the door. It startled Gortre, and he moved suddenly. His elbow slid along the marble of the shelf and dislodged the picture, which fell upon the floor and was broken into a hundred pieces, crashing loudly upon the fender.
The housemaid, who had knocked, stood for a moment looking with dismay upon the breakage. Then she turned to the vicar.
"Mr. Schuabe from Mount Prospect to see you, sir" she said. "I've shown him into the drawing-room."