“Yet I doubt not thro’ the ages one increasing purpose runs,and the thoughts of men are widened with the process of the suns.”
“Yet I doubt not thro’ the ages one increasing purpose runs,and the thoughts of men are widened with the process of the suns.”
“Yet I doubt not thro’ the ages one increasing purpose runs,and the thoughts of men are widened with the process of the suns.”
“Yet I doubt not thro’ the ages one increasing purpose runs,
and the thoughts of men are widened with the process of the suns.”
“No,” said Maddock, “I cannot grant him even that! A faint glimmering of a thing cannot be called a perception. Consider this very contradiction of his! Consider, again, his unspeakably gross and ignorant treatment of the Old Testament which he brands with blood-thirstiness and impurity. He works by a rule of thumb. The higher spiritual mathematics are mere names to him. He is—I must declare—too much of a blockhead to ever rise beyond the spiritual Rule of Three.”
“I agree to a large extent, dear Doctor; but you will admit, I think, that even the Rule of Three is not without its use, without its real and vital truth?”
“Not when the schoolboy cannot use it properly! I have pointed out, for example, that, in attacking the doctrine of the Divine Sonship, he only attacks a dummy doctrine of his own. Your schoolboy does not know which of the three is his third quantity! He wants, then, to be whipped and put onto the dunce’s stool—to encourage the others!” The Doctor spoke for the first time with a little testiness.
“Be it so,” Gildea said, “our good Judge is not to be allowed more than a faint glimmering of that fine theory of ours of the world’s unseen τελος. The ‘divine far-off event’ is not more than a fog-lamp to him, which he will not, then, mistake for the moon, or its light for moonshine. But that he is too much of a blockhead to even rise beyond the spiritual rule of thumb, the spiritual Rule of Three, seems to me, I confess, dear Doctor ... well, a rather strong statement. The average intelligent secular view of things is, is it not, less pedantic, less given to accepting the conventional value of things as their true value, than the average intelligent orthodox view? Are not, indeed, these tears a most convincing proof of it? Is it not just because our good Judge refuses, for instance, to accept the orthodox view of Jesus and of God that he wrote his little book, and you replied to it? Now the orthodox view of God is, if you will let me say so, excessively pedantic: it adheres to the expressions of a belief in which in its heart it doesnotbelieve at all. Parker’s criticism on this is excellent. ‘It is impossible,’ he says, ‘to lay down any definition of God which will even satisfy man’s conception of God.’ What, then, is the good, he asks, of holding up this ‘magnified non-natural man’ of yours, and asking me to fall down and worship it? Common-sense revolts against such an idea andcommon-sense, dear Doctor, is, will you not agree, for once right?”
“You surprise me, Sir Horace,” said Maddock. “Are you too going to spend your time and trouble in demolishing the survivals of verbal inspiration?”
“Certainlynot! I am only trying to see wherein common-sense is a safe guide as a biblical critic. We are agreed, then,—you, that is, the Judge and I—that we must unite in opposing many of ‘the statements which,’ as the Judge says, ‘the orthodox are pleased to call evidence.’ Because, for instance (to continue with the Judge’s own words), ‘the fallible man Paul says in a letter to Timothy that the Scriptures were inspired, it does not make them so.’ We are agreed here?”
“We are agreed here,” said Maddock, with deliberation.
“Or again, to take another instance, when Matthew and Luke, for whatever purpose, strive in their genealogical tables ‘to give Jesus’ (I always use the Judge’s words) ‘a divine origin, conceived of a virgin by the Holy Ghost, and yet to connect him with David by making Joseph the natural father of Jesus.’—are we not here faced by two ideas which ‘no one short of an ecclesiastical metaphysician,’ or, as you say, a ‘very bad critic,’ would or could ‘reconcile?’—We are still agreed, of course.”
“We are still agreed—to a certain extent.”
“Nay, let us go further, then, and chime in with the Judge to the effect that ‘on far stronger evidence (if evidence it can be called) than that which supports’—let us say, almost all—‘of the events or miracles’ of the Scriptures, ‘the Roman Catholic Church propound to the world their miracles,’ which ‘the Protestant section of Christianity reject as incredulous.’”
“Proceed,” said Maddock.
“Nay, let us go further still, and notice how we no longer look on the Genesis account of the Creation as more than allegory, of the Flood as being strictly accurate; of the tower of Babel as, again, more than allegory, and so on in many other similar cases. And how in the same way we do not look upon the statements of Christ, and after him of the author of the ‘Revelations,’ of the close approach of the Apocalypse, as literal but only figurative. ‘The statement of Jesus,’ as the Judge puts it, ‘as to his coming again before the then generation have passed away does not mean that he will so come: ‘generation’ being merely used figuratively, but when hedoes come he is still to come in the clouds of heaven, and with great glory, sounds of trumpets, rushings of winds, and mourning of tribes; for’ (Gildea paused)—‘all this has not yet been falsified by the event.’ This is, I think, undoubtedly the conclusion at which common sense arrives, but common sense is of course wrong.”
“Common-sense is wrong,” said Maddock.
“Common-sense too, as exemplified in this its typical blockhead who cannot ever rise beyond the spiritual Rule of thumb and Three; common-sense observes of the development of divine Truth, as exemplified in the Christian theology of yesterday and to-day, that its ‘golden rule apparently is to adopt those interpretations’ of its Scriptures ‘which best satisfy the exigency of the particular position of the time being,’ and thus we have no further guarantee that the God of to-day will be the God of to-morrow than that the God of yesterday is certainly not the God of to-day. ‘Heaven forgive me,’ exclaims ‘that great poet and brilliant philosopher,’ Heine, ‘but I often feel as if the Mosaic God were but a reflected image of Moses himself.’ And we all remember with what contempt Taine speaks of this God of Christianity, revised and amended to suit the latest edition of scientific and historical discovery—rooted up out of the earth and momentary intercourse with man—driven out of the clouds and the occasional interposition of his strong right hand—spied and telescoped from the radiant bowers of the stars, and finally lodged out of sight, and all but out of mind, in the eternal infinitudes of Time and Space! After all, then, may not our good Judge have had, not of course a perception, but a faint glimmering, of sapience, when he spoke of the position taken up by the orthodox biblical criticism as critically ‘not only untenable, but absolutely suicidal?’ The thought is, as we agreed before, simply appalling. Spirits of Butler, Paley, Neander, Weiss, Westcott, Lightfoot, and many another mortal or immortal immortal, rise and thunder ‘No!’ When this exponent of the average secular intelligence declares that contemporary Theology is an impossible compromise between Reason and Absurdity; that the Protestant is quite inconsistent who with one face rejects ‘the events or miracles propounded by the Roman Catholic Church because they involve a violation or suspension of unvarying natural laws; because such things do not happen, and becausereasonrefuses to give credence tothem,’ and with another face accepts as truth the sojourn of Jonah in the belly of some sea-monster (at present conveniently extinct, even to the bones), or the communications of, what Gordon describes as,
‘that duffer at walls,the talkative roadster of Balaam:—’
‘that duffer at walls,the talkative roadster of Balaam:—’
‘that duffer at walls,the talkative roadster of Balaam:—’
‘that duffer at walls,
the talkative roadster of Balaam:—’
rise, I say, and in Olympian accents demonstrate to him and his benighted audience, that these were but links ‘in the development of divine Truth,’ and that ‘one lesson at a time of this difficult kind was enough, and as history shows more than enough, for human weakness.’”
“You are a treacherous and malicious young man,” said Maddock, laughing in spite of himself, “and have no right to quote my words in such an irreverent and grotesque manner!”
“It is my orthodox ingratitude,” said Gildea, “—And yet,” he added suddenly, with a complete change of tone and manner, “in less than fifty years polemics like these will be looked upon as childish, and, those who spent their life and energy upon them, as we now look on the mediæval Schoolmen. It is a sad thought.”
Maddock was a little puzzled at these swift chameleon changes in his friend.
“And now,” said Gildea, looking up with yet another change of tone and manner, “and now we have done with the negative side of the good Judge’s criticism and can turn to the affirmative.—But that,” he added, “must, I am afraid, be after lunch—if you will, Doctor?”
“I will,” said Maddock, “and you shall not then find me so passive, for your treachery and malice are now quite laid bare to me.”
Gildea smiled.
“But not my loyalty and admiration? Believe me, Doctor, that, if it were only for this one remark of yours, I could never fail in my interest and gratitude to you. ‘Our blackfellows,’ you say, ‘had no punishment for offences against their elementary ideas of purity but spearing.And it was infinitely better that they should spear for impurity than lose their first step towards a higher life.’ ... But here we are,” he said, “This is the house. Fitzgerald and Hawkesbury have to leave us soon after lunch. Mrs. Medwin and her niece, Miss Medwin, are coming later to make tea for me, and then we are going out for a sail inthe yacht. Mr. Medwin is thinking of a legislative career, and so Alcock is to be cultivated. Can you come with us? You know how pleased it would make us all.”
The Doctor explained that he was due at his hotel at half-past three to meet Mrs. Maddock, and both he and Gildea expressed their due regrets at his not being able to make one of the party on the yacht.
Gildea led the way upstairs and ushered Maddock into the sitting-room. It was in reality two rooms joined together by a large folding-door, which was now thrown open and draped with four looped-up curtains, two of some dark-red material behind two of delicately-wrought muslin. The two rooms were of the whole depth of the house, the large bay-windows, open and with a glass-door in the middle of them open also, at one end looking out over the city, at the other over the harbour. A grass-slope, and a garden with flower-beds and rustling trees, spread all round and down to the water’s edge; while, a little way out, the “Petrel” rode at peaceful anchorage, her boat behind her. Maddock was for the moment so taken up with the beauty of the place within and without—the room with all its harmonies of form and colour, the garden and harbour scene—that he did not notice that someone was standing, half hidden by the curtains, in the next room on the hearth-rug. Then Gildea passed through and greeted this person whom he brought forward and introduced to Maddock as Mr. Hawkesbury.
Hawkesbury was a small but well-made man with a tendency to muscular leanness. His face was striking and interesting, and betrayed a strongly-defined individuality. At one moment he might have been called handsome, and his manner frank, free, and open: at another his features took such a contracted intensified look, and his movements were so nervously acute, that the whole man seemed to have suffered distortion. It seemed as if he were suddenly seized by some keen pain, spiritual and physical, and was being racked by it. When Gildea entered, there was for a moment a trace of this latter manner in Hawkesbury: his sensitive pride found something antagonistic in, what seemed to him, the consummate luxury which surrounded him and even in the consummate culture ofits owner: he was almost asking himself what right this man had to spend so much money and care in decorating a few rooms for a few months, this man whose life was so radically selfish? Hawkesbury’s was, he might have said, the feeling of one who was a socialist and worker by intense conviction, finding himself opposed to one who was an aristocrat and hedonist by the mere chance of birth and fortune. But, when Gildea met and greeted him with the frank sweet unconscious cordiality of an equal whose acquaintance is pleasant, the dark look passed from Hawkesbury’s face and he gave himself up to the simple pleasure of the situation. His unexpected introduction to Maddock, who represented to him the more or less sumptuous aristocrat of religion, for a moment, it is true, threatened to bring back the evil spirit to him; but Maddock, with his fine social tact, almost divining the state of affairs, was equally frank, sweet, unconscious and cordial in his manner, and Hawkesbury was at his ease.
The three men stood talking together, Maddock in the middle, in the bay-window that looked out over the harbour.
“Why, Sir Horace,” said Maddock, “you will never be able to get away from this enchanting place again! Are you sure you do not intend to make it into a home? You did not honour your Melbourne rooms with such care—such choice of furniture, and....” (He raised his arm and outspread hand, smiling humorously).
“‘Man delights not me,’” answered Gildea, “‘No, nor woman neither, though by your smiling you seem to say so.’” The smile broke out on Hawkesbury’s face too. It was soothing and very pleasant to find these two talking in his presence of such an intimate matter as that alluded to here: he was not accustomed, in the company of, what in Australia and even England goes by the name of, ladies and gentlemen to this complete absence of social and individual constraint.
Then Edgar, Gildea’s valet, ushered in someone else, Mr. Fitzgerald, and there was a movement and introductions between Maddock, Hawkesbury, and the new-comer, the three being left alone for a moment while Gildea was giving some directions to Edgar about domestic arrangements.
Maddock and Fitzgerald fell almost immediately into a conversation, Hawkesbury playing the part of silent member. The Doctor was interested in finding out what the impressions of a cultured Roman Catholic were of Australia and moreparticularly of Victoria and New South Wales. He asked a few questions, the answer to which, he thought, would show him whether Fitzgerald had observed things with care and sympathy, and was answered with a gentle readiness that pleased and satisfied him. The two men felt themselves to a certain extent on common ground, and, Fitzgerald touching incidentally on the education question, they began to parallelise each other’s views with cordiality.
“We quite recognise,” said Fitzgerald, “all the difficulties of the case—the danger of the unfair influence of catholic teaching over protestant children, or vice versa, just as each happens to be stronger in the particular place and school. But we would accept this danger—accept it, even supposing we were the losers by it—rather than have the present state of things continue. As our Archbishop said only the other day at Leichardt: ‘Besides the faculties of intellect and of reason, there are certain passions of the soul,’ and to develop the former and wholly neglect the latter is to send a boy out into the world withonly one eye. You have prepared him for the temporary business of life, and unfitted him for the glorious service of eternity: you have given his ship fine sails, and forgotten to add a rudder! He may be an acute man of business, but he will be a bad citizen; for, in taking away from him his sense of religion, you will take away from him his sense of morality, of honesty, of integrity! We can, at the present stage, see for Australia no future save that of corruption—a corrupt political life, a corrupt national life, the unlimited worship of Mammon!”
“I agree with you to a large extent,” said Maddock, “and we all know that, practically speaking, the talk about ‘religious education at home’ is mere verbiage. If the education of a child is secular, his spiritual lungs, so to speak, end in being able to inhale no other air and thrive on it.”
“And,” Fitzgerald said, “the educationissecular! Every effort is being made to drive the voluntary schools out of the field. Their state aid here in New South Wales is withdrawn: in England it is reduced to a pittance and hedged about with annoyance. And this, although the educational reports, drawn up by a secular commission, show that, at any rate the catholic schools educate on the average both better and more cheaply than the state-schools do! We only ask for fair play, and now it has come to this pass that we cannot get it! Allover England the protestant voluntary schools are failing and disappearing. But we, we Catholics, who cannot, as Protestants do, console ourselves with the reflection that the atmosphere of the state-schools, if secular, will be tempered by that of our own beliefs—wewillnot fail and disappear! We are the poorest of all religious bodies in England; but I will venture to say, that not a single case can be found of a catholic school which has surrendered itself up, as these others did, into the hands of the Secularists. Our educating priests and laymen have to suffer much privation: I know, shall I say hundreds, of them who deny themselves all but the bare necessities of life; but—we stand our ground!... You see,” he added smiling gently, “we Catholics cannot labour under any delusion here. We recognize that this is a stupendous crisis in the world’s history. We will have no compromise and secular tempering of the wind to the shorn Christian. We will stand to our guns, and, if we must perish, perish there!”
Maddock was impressed, and so even was Hawkesbury. This man’s enthusiasm was so quiet, so clear, and yet so radiant. Gildea returned and joined them.
“We were speaking of the popular education,” said Fitzgerald, turning to him, “and I would persuade Dr. Maddock that his cause and ours are here identic.”
“I need no persuading,” said Maddock, “I have for some time been persuadingmyself!”
“And yet,” Fitzgerald put in gently, “the alliance between us and you seems farther off than between us and the Dissenters.”
“And that, I think,” Gildea said, “is because you have more in common. You are afraid of one another. In the one case, you know that the frontier of your alliance will be observed, in the other there is a chance that it may not. At present the most dangerous opponents of Catholicism in England are, what they call, the High Churchmen. The Church of England is a compromise between Catholicism and Protestantism; hence its adaptiveness, hence its strength! It more nearly, in my opinion, approaches ideal Christianity than any other sect in existence. It unites the Faith, the Poetry, of Catholicism, with the Freedom, the Prose, of Protestantism.”
“We thank you,” said Maddock.
“Logically speaking, however,” added Gildea, “it is an absurdity.”
They all began to laugh.
“Ah,” said Maddock, “I was right when, even while thanking you, Sir Horace, I thought to myself:Timeo Danaos, et dona ferentes.”
“The Christianity of the Future,” Gildea proceeded gravely, “lies, I believe, in two transformations—in Catholicism learning that its kingdom is not of this world, that it no longer requires a Pope, a Rome, as a Palladium whereby it may fight; in a word, in learning the lesson of Protestantism, of Freedom: and in Protestantism doing the converse, and absorbing into itself the catholic Faith, the catholic Poetry!”
“And what are the Secularists going to do in your Future?” asked Hawkesbury, “are Messrs. Arnold and Huxley to be put up on a shelf in your spiritual Museum, in two large spirit bottles, labelled respectively ‘Culture’ and ‘Science?’”
“Culture,” answered Gildea, “is, after all, but Secular Catholicism, just as Science is but Secular Protestantism. They too will each learn their lesson of the other.”
“Humph!” said Maddock, who again had a faint suspicion that Gildea was mocking, “and so, after all, Sir Horace is an optimist.”
“We do not lay stress,” Fitzgerald said gently, “on the temporal power of the Holy Father. As Sir Horace implied, this temporal power was once the one shining light in a chaotic world, and it was well that it should be set on a hill. But now the light is diffusing itself. It is our wish that, as the Vatican Œcumenical Council declared: ‘Intelligence, Knowledge, and Wisdom may grow and perfect themselves—as much with the mass as with individuals, with one man as with the whole church!’ We are no foes to Freedom. What wearefoes to, is Anarchy! At the Reformation you gave the right of deciding on the deepest religious questions to every ignorant man that chose to discuss them, and the seamless robe of Christianity was rent into a hundred pieces! Look at all these miserable little protestant sects and sub-sects, Plymouth Brethren, Primitive Methodists, Ana-baptists, and I know not what noisy, ignorant fanatics. At the Revolution, you did the same for social questions, and what is the result? The Dynamiters of Russia, of Germany, of Ireland, initiated by what you, Dr. Maddock, so well call ‘such gentleness as was revealed in the diabolical deeds of the Commune,’—to say nothing of those of the Reign of Terror.”
Maddock half-deprecated, half-approved by a gesture and an inarticulate sound.
“Yes, but,” said Hawkesbury with the thrilled voice of suppressed passion, “has not history justified the Reformation? and how can you say that it will not justify the Revolution? These, as it seems to me, are the two fiery portals which lead to Religious and Social Liberty. But you are right to depreciate them: they knew nothing of the poetry of Culture and Catholicism, or of the prose of Protestantism and Science. They were volcanic eruptions of the People. Heine says well, when he talks of ‘the divine brutality’ of Luther, and we do not shrink from the same phrase for Hugo or Whitman. Sir Horace has painted us a Future which is indeed heavenly. It is thronged with sweet-singing angels, and there is not a shadow in its perfect light. But what has become of themen, and what, O what, has become of thedevils? They have no place in this Future. You do not care for the People, I say, except as you care for your dog which, if he is quiet and docile, shall have a kennel and the bones and scraps from your table; or, if he is surly, shall be chained up; or, if he goes mad, shall be shot! Ah believe me, gentlemen, the Peoplehasa place in the Future, for the People, and none other,isthe Future! ‘All for the modern,’ cries Whitman, ‘all for the average man of to-day.’ But you—you only care for the Upper and the Middle-class. Your scheme of civilization does not reach to the People. The Upper-class is exhausted: it needs invigorating. ‘Cultivate the Middle-class,’ is the cry, ‘Give us Higher Education for the Middle-class!’ This is the whole social teaching of the best representative man you have, Matthew Arnold. Now we, we Socialists as you call us,lovethe People, and (you will pardon me)hatethe Middle-class;—the dispossessed, the sufferers,notthe possessors, the usurpers! The People is the Prodigal Son. What sympathy have we, then, with a man like Arnold who has devoted himself to the edification of the Elder Brother? Arnold says once that he has evolved that perfect style of his which we know so well—that style which encloses a minimum of ideas in a maximum of catch-words—or, as he likes to call it, ‘plain popular exposition’—for the especial benefit of the British Philistine, the divine Middle-class, who otherwise could not be got to read him! He would have done better, perhaps, if he had not turned to the setting, but to the rising sun. The People arethe masters of the Future, and the People’s great men will be the great men of the Future.”
There was a pause. Then:
“There is much truth in what Mr. Hawkesbury says,” says Gildea, “Just at present we think too much of the ultimate Culture of the Middle-class and too little of that of the People. But the fact is, that the question of the Middle-class is pressing: they are, as you say, Hawkesbury, the possessors; they are the Present! And this, I think, is why men like Arnold, who believe that, in the organization of the Present, lies the only hope of the success of the Future, are so anxious about it. It is a case, as he believes, of ‘Culture or Anarchy’—Culture now or Anarchy then. And Carlyle, a disciple of whom Mr. Hawkesbury has, in the admirable Preface to his second book of Poems, declared himself to be; Carlyle too, who laid much stress on what he calls ‘the radical element’ in himself, yet mocks at ‘Mill and Co.’ as he says, in whom he declares the opposite element was ‘so miserably lacking.’ Carlyle had no respect for ‘Rousseau fanaticisms,’ even in a man like Mazzini: he saw that, if the Middle-class were purblind and slow, the Socialists were only purblind and quick. Supposing that we grant that the Dynamiters of Russia are justified in meeting an absolutely dense despotism with violence, what excuse but impatience can we find for the Dynamiters of Ireland? The first have no means of free agitation, the second have every means. Ireland has been wronged: no one denies it; and never, in the whole course of her history, has England shown such alacrity as she is doing now to right the wrong; never, not even for herself. But the Irish Socialists are impatient: their cry is for everything to-day, this very hour! To grant it them would be the greatest unkindness possible. Well, they too have taken to dynamite as a hypochondriac takes to opium. The Russian Nihilists are noble people, none nobler, but they taught fools and knaves an appalling lesson when they inaugurated the reign of terror in Petersburg. At the present moment, as Heine clearly foresaw, the Civilization, not of Europe, but of the whole world is in danger.”
“You speak well, Sir Horace,” said Maddock, “and express my opinions better than I could myself, but—Timeo.”
He, Gildea, and Fitzgerald smiled. Hawkesbury was grave. There was a pause. Then:
“I think,” he said, “that you do the People wrong. These extreme Socialists, the Nihilists as they are called, are not from the People, but from the Middle-class. They are, as a rule, men who have received the best education of the time, and who yet find themselves unrecognized and unrewarded. Most of them are journalists. It would astonish you, I think, to see the amount of really first-rate talent that is being flogged to death in the shafts of the modern Press. These men cannot work in shops and banks: the narrow material life has been made impossible to them. The only opening for the life they would—nay, that theymustlive, or perish, is that of Literature. Literature caters for the Middle-class, the ruling class. These men, then, are the slaves of the great caterers, the newspaper editors. One of the most thorough Socialists I ever knew, Holden, in fact, was on the regular staff of the EnglishSpectator, the organ of the enlightened portion of the Middle-class; and there, as he said to me, he went as near Socialism as he could for threepence! (Threepence is the price of the paper.) This same man wrote, too, political articles for a distinguished radical politician, and I have seen the proof-sheets of these hacked and mauled by the patron to suit the palates of the Radicals. It was this man who once seriously contemplated dropping a bomb in the House of Lords, to show that herd of hereditary liars, as he put it, that there was such a thing as justice in the world! He loved the People: he hated the Middle-class, but the People cared nothing for him. It is, then, I think, a mistake to lay the paternity of Nihilism to the charge of any but the over-fed tyrannous Middle-class.”
“What you say,” Maddock said slowly and courteously, “is very interesting and instructive, Mr. Hawkesbury, and I perceive that the ground which you, and I think I may say Mr. Fitzgerald,” (Fitzgerald smiled and bowed), “and myself have in common is large enough to admit of our working—at any rate not in opposition to one another. Is not our mutual object the enlightenment of the unintelligent mass of the People and of the Middle-class? I am, I am sure, grateful to you, sir, for the manner in which you have brought this home to me. I always felt that underneath all our differences—I mean, the differences of our beliefs, religious or social—we had a common ground, the advancement of a really good and true Civilization, and now, I think,I know this. He renders us a great service who makes our feelings self-conscious, who turns them into the articulate thought of words.”
There was a slight pause.
“And now,” said Gildea, in his half-amused way, “we will, if you please, go down to lunch. Mr. Alcock particularly asked me not to wait for him, and we have waited, it seems unconsciously, for over half-an-hour.”
They went down together into the dining-room, chatting lightly and pleasantly.
The dining-room was the corresponding room on the ground story to the sitting-room up above. It was quite as well furnished, but in a different style. A fine rather than an exquisite form of beauty had been sought after. It was a saying of Gildea’s that a dining-room ought to give you an impression somewhat similar to that of a beach-brake in spring: the architecture and furniture should have clear outlines, the colours should be clear, the lights should be clear. All massiveness and duskiness was to be avoided. A meal ought to be a repast, not a feast: we should rise pleasantly satisfied, not dully satiated. In a sitting-room, on the other hand, the sworn abode of the sweet and delicate talk and music of women, just as the dining-room was that of the serene discussions of men, there should be something of the lush luxuriance in shape and colour of the midsummer woods, knights and ladies and all the figures of romance and fairy-tale passing together. But such an arrangement of rooms as this, he would say with his bright half-mocking smile, was at present like a damsel of the Middle Ages suddenly awakened in the dull derisive streets of London or Manchester. This will only come to pass in that wonderful Future, when we have all learned that Beauty and Truth are synonyms, and Keats has statues and altars like Sophokles of old.
Considerable time, wealth and trouble had been spent on this house. Sydney and Melbourne had been ransacked for beautiful things worthy of Gildea’s ideas of “the nest,” as he called it to himself, that he desired; for this was indeed one, and not the least remarkable, of his freaks. It had been aroused in this fashion. One afternoon, sauntering across aroad in the Domain, he had almost been run over by someone riding a splendid bay horse. Looking up, with a fine touch of anger, he had perceived that it was a lady, who was looking down at him with a look, he suddenly felt, so precisely his own that, the ludicrous aspect of the thing coming upon him, he smiled. She too, at once following his change of feeling, smiled, and then in a moment, with a slight courteous movement of hand and body, had passed. It had all taken place in a few seconds. Her face and form made up between them, he thought, the most beautiful woman he had ever seen, and he had not seen few so-called whether in Europe or elsewhere. Beauty in women was, according to Gildea, a thing which was notin realityto be seen in the present world, implying, as it did, perfection of form and perfection of spirit, καλον κἀγαθον. The Athens of Perikles had produced female beauty; in the face and form of the Venus of Milo the highest physical and spiritual perfection of the time is apparent. Florence too, in such a woman as Vittoria Colonna, had produced female beauty, and the Renascence had incarnated it in a Marie Stuart; but, so far, our Modernity was not ripe for it. Lovely female faces it, as all times, had in abundance, but these faces knew nothing of spiritual perfection: they knew nothing of life, they were not beautiful. And the female faces thatdidknow of life, the faces of women like George Sand, Charlotte Bronte, George Eliot, were quite wanting in physical perfection. They imply mental passion, the struggle of pain: they have not reached to the serene pleasure of spiritual sovereignty. No, Beauty, καλον κἀγαθον, is to be a produce of the Future when Modernity has passed through the pangs of its travail and, in the bright light of health and youthfulness, “grows in wisdom and stature” to the perfect self.—But this face that he had seen for a moment, was, he thought, really beautiful.
A few yards from him a man was standing looking back at the rider passing along under the trees. Gildea came to him, and asked him courteously if he happened to know who the lady was?
“No,” said the man, “I don’t know who she is, but I often see her.”
And on this incident Gildea had founded a freak which had for some time amused him. He intended to see this woman again, and, if he was correct in his supposition (which he usedamusedly to doubt to himself) that she was some phenomenal anticipation of the Future, to possess her. He set about choosing and furnishing a house, therefore, which should, as far as possible, be worthy of such an individual, and much amusement it occasionally afforded him. A private enquiry-office was meantime seeking her out; and, about a month ago, Gildea to his surprise had been informed that she was, beyond doubt, a Miss Medwin, niece of the well-known squatter, english, eccentric even to the extent of riding about and shooting in man’s clothes on one of Mr. Medwin’s stations in New South Wales, and, moreover, strongly suspected of having had, and of still having, an intrigue with a Mr. Frank Hawkesbury, a writer and man of uncertain means, in Melbourne. Gildea laughed much on receiving this unasked-for report, (He had just by accident made the acquaintance of Hawkesbury), and his interest in his freak somewhat revived; but his all but conviction that he was incorrect in his view of Miss Medwin (if it were indeed she), prevented him from having any great interest in the matter or any great anticipations of success. As usual, however, he was satisfied to find that he had any interest or anticipations at all. He learned from Mrs. Medwin that she was in a short time coming to Sydney for a week or so on her road up to one of Mr. Medwin’s New South Wales stations to which she had not been for years, and would be pleased to see him. A few days ago, then, she and Miss Medwin had arrived, and were waiting for Mr. Medwin who was detained by business in Melbourne. Hence Gildea’s invitation to Mrs. Medwin and her niece, to come and make tea for him and go for a sail in the “Petrel.”
The party arranged itself round the table, Maddock at one end, Gildea at the other, an empty place on Gildea’s right hand for Alcock, Hawkesbury on his left with Fitzgerald next to him. Maddock, as before, could not help observing with admiration the beautiful room in which they were sitting. Hawkesbury, however, following out a train of thought suggested by his own last words, sat serious, looking at the table-cloth.
The lunch began. Gildea and Fitzgerald could both, when they pleased, excel in that graceful sweetness of manner which is supposed to be the peculiar gift of women. They pleased now. The talk flowed lightly and pleasantly, and soon returned to, what seemed to be to them all, the most interestingtopic—the People. Fitzgerald spoke of the far greater ease and leisure of the People here than in England, and that led on to a consideration of the question of Labour here.
“Carlyle declared long ago,” said Hawkesbury suddenly, “that the great question of the time was no other than the organization of Labour. Well, Labour is at last organizing. The consequence is that, as Mr. Fitzgerald remarked, there is greater ease and leisure among the People, not only here in Australia where Labour is comparatively scarce, but even in England where it is plentiful.—The question here, however,” he added, “shows signs of complication. The employers are to form—nay, have already formed—a union: ‘The Victorian Employers’ Union.’ The only wonder is that it is in Victoria and not in England that this idea has first been adopted. In Trades-Unionism in England, let me say it at once, there have been many abuses; but, let me hasten to add, not nearly so many abuses as there were under the old despotism of Capital. Trades-Unionism, which so few people seem to understand, originally meant the combination of many oppressed small units against a great oppressing unit.Nowit means more: it means the determined effort of the People after happiness.”
“That is very true, I think,” said Gildea, “The People, ever since the deception practised upon them by the compromise Reform Bill of ’32, have been slowly learning to organize themselves and to rely on themselves alone. Such a fact soon makes itself apparent. There is not a single considerable political measure since ’32 which has not a socialistic tendency.”
Hawkesbury acknowledged Gildea’s remark, and proceeded:
“The People, and by the People I mean of course the masses, is everywhere realizing that there is something better worth living for than frantic competition and the scramble for wealth. Trades-Unionism, then, is the sworn foe of all this. I am not speaking either for or against Trades-Unionism: I am simply stating what itwants, what itis! The Trades-hall delegates, in the late conference anent the Bootmakers’ strike in Melbourne, refused to let a bootmaker work for more than eight hours a day, although, by so doing, he might better himself, and by not so doing might keep himself for ever a mere journeyman. ‘Further argument with men of such a way of thinking,’ says Mr. Bruce Smith, the chief mover of the‘Victorian Employers’ Union,’ ‘further argument seemed useless.’ And it was indeed as it seemed; for these men were of opinion that if, in the frantic competition and scramble for wealth, one or two journeymendidrise and become rich, hundreds and thousands would have to lead lives which would not stand too favourable a comparison with those of dogs. ‘Therefore,’ the delegates would say, ‘we will check this frantic competition and scramble for wealth, and we will even be so wicked as to sacrifice the one or two possible journeymen who might rise and become rich, for the sake of the actual hundreds and thousands whose lives otherwise would not stand too favourable a comparison with those of dogs.’ Well, and what will be the end of this new phase of the great battle of CapitalversusLabour on which we seem to be now entering here? Let me not be thought a terrorist, if I remark, what is indeed patent to all, that, in a country with a franchise like ours, Labour, if driven into a corner and confronted by Capital triumphantly brandishing its sword of ‘Frantic-competition-and-the-scramble-for-wealth—Labour, I say, might make things excessively uncomfortable for the community in general and Capital in particular. I am not hinting at mobs and sticks and stones. I am merely stating a fact that is patent to all. Our good friends the Landed-proprietors, videlicet the squatters, have experienced in Victoria and elsewhere—are indeed now experiencing even in Queensland[13]—the undoubted benefits of a little judicious legislation. Might not someone suggest to the ‘Victorian Employers’ Union’ and Mr. Bruce Smith, who seem to have such quaint notions of what Trades-Unionism really wants and is, that the same fate may possibly be in store for our other good friends, the Capitalists?”
“It is a pity,” said Gildea smiling, “that we have not a Capitalist here to answer you. But, I think, I know what one of them, Mr. Alcock, would say. He would say that the great law of Nature is this very frantic struggle which you deprecate, and that, if you attempt to put a check on it, you will only end by first arresting and then destroying all progress. He would oppose the interference of organized Labour quite as much as of organized public opinion, that is to say the State. He would of course recognize all the evils of the frantic struggle, but he would say that it yet contained the great ascending and progressive powerof Nature, it was yet capable of Evolution; whereas the artificial state of popular leisure and ease contains the great de-scending and retrogressive power of Nature, Dissolution.—But here,” he said, “at the very nick of time, he comes himself.”
Edgar, who had just left them, returned ushering in Alcock, who came forward with somewhat off-hand apologies to shake hands with Gildea. He was then introduced to Maddock and shook hands with him, compromising the matter, as he thought, with the others by a bow and an expression of his pleasure at making their acquaintance. He sat down in his place and, having told Edgar what he chose to eat, was ready for a few moments’ talk before setting somewhat vigorously to work on the victuals. Gildea explained to him the conversational context, and what he himself had ventured to say in the person of the typical scientific capitalist.
“Well,” Alcock said, with a half-pleased half-amused look on his face, when Gildea had finished, “I will observe that, on the whole, you didn’t put my sentiments so badly, Sir Horace.—I am opposed to all state interference,” he declared, turning to Maddock, “It doesn’t pay in the long run; it enervates people! Look at this New South Wales here. They can’t put a bridge across a creek now, without petitioning government for assistance! In England a half-dozen men or so would have got together and settled the matter themselves. And they want more state interference in Victoria! Why, it’ll drain out all their independence, and energy; and, in twenty years, they’ll be as lazy and lackadaisical as they are here in New South Wales! Competition’s the law of Nature.” By this time Alcock’s mouth was full, and he was beginning to enjoy the delicate food and wines, for he was hungry and thirsty. There was a pause.
“True,” said Fitzgerald, gently breaking it, “but does not Mr. Alcock too think, that it is just where the law of Nature ends that the law of Humanity begins? Surely this is the essential position of Christianity, that it says to the brutality of Nature: ‘Thus far shalt thou go, and no further.’”
“You can’t,” answered Alcock with his mouth full, too intent on the victuals to be more explicit, “You can’t interfere—impunity—great law—nature—struggle—existence—survival—fittest.”
“Here, then,” said Fitzgerald who ate little and drank less, turning to Hawkesbury, “weare at one, I think, as opposed to the pure Scientists?”
“I do not believe,” Hawkesbury said, “and I do not think any Socialist believes, in carrying the initiative of the individual to the extent that Herbert Spencer would like. But we are not in favour of state interference. We want to nationalize things, the land, the unearned increment, the great public enterprises, but we include in this term the State also. The State at present means the tool of the Middle-class, worked by Capital and the Land Interest. This arrangement partakes too much of the nature of a political joint-stock company to please Socialists.”
“And you think,” asked Gildea, his hand on his wine glass, looking at Hawkesbury, “you think that when the People wins, as it of course ultimately will win, the control of things, that it will not work the State in its own interest, just as the Aristocracy did and as the Middle-class does?”
“You know,” Hawkesbury said, “Ibelievein the People! The People is the only unselfish part of society. Their one desire is for justice and mercy; and, when they could not get it themselves, they have always died readily for those who, they believed, wished to give it them. Herein lies the secret of all great popular devotions—from that of Christ to that of Napoleon.”
“I,” said Alcock, “donotbelieve in the People, as you call them, and their unselfishness has not yet come under my notice. The People, like everyone else, are led by what they believe to be their interests, their immediate interests, and our great effort should be, by giving them a good sound practical education, to get them to see that their true interest lies in e-volution and not in re-volution. Let us have a fair chance for everybody, and let the best men win.”
“Yes,” said Hawkesbury, with suppressed eagerness, “but the trouble is that, in this so-called free competition of yours, the bestdon’twin! In Nature the best win, I agree; but Civilization has complicating clauses that modify and all but change, what you rightly call, her great law—the struggle for existence and survival of the fittest.”
“I do not see that,” said Alcock, returning to his victuals which he had left for a few moments.
“I will give you an instance,” said Hawkesbury, “A, B, and C are three men who start as beggars in the market of free competition. A has the best wits, and A accordingly wins, and makes a fortune. Good: we applaud! Then A, B, andC all die, leaving sons D, E, and F, the best-witted of whom does not happen to be D, A’s son, but E, the son of B. Does E therefore win and make a fortune, and D sink down to his proper level with F? Not a bit of it! D has not only his own second-rate powers to help him: he has also the wealth which he inherits from his father. E, then, has no chance against him: the second-rate man with wealth overwhelms the first-rate man with beggary. What are the consequences, generally speaking? Why, that, instead of the best surviving, the second or third or fourth or fifth-best survive, and the market is drugged with successful mediocrity. Here, I think, is the delusion under which Herbert Spencer’s social philosophy labours: he does not see that Civilization, as we know it at present, is not a natural but an artificial state, and that therefore the laws which hold good in Nature by no means necessarily hold good in Civilization. Look at the bees or ants, whose Civilization is a natural and not, as ours is, an artificial one: dotheyencourage free competition with its inevitable concomitants of wealth and power accumulated in the hands of a few to the prejudice of the community? Not so. To each is assigned an equal, if varying, share in the economy of the community. With them work has its duty, and, as for idleness, it is not possible. But what duty has the successful business man, except to his own success? what duty has the wealthy aristocrat, except to his own pleasure?” There was a slight pause.
“It won’twork,” said Alcock, his eyes a little opened, sitting considering this young man with sudden interest. (Alcock had so far thought that, in the present company, nothing would be acceptable save, what he called, a popular exposition of his own views)—“Believe me,” he added with gravity to Hawkesbury, “I have gone through all this at length, repeatedly, and with care, and I am convinced that, with many drawbacks, free competition within and without is the only thing which will give us a civilization of progress. The real tendency of everything else, I say, is towards stagnation or retrogression. Free competition universal, the great problem of which is to be the dominant race will proceed to settle itself quickly and thoroughly. Until that problem is settled, we cannot hope for a Civilization worthy of the name. All the inferior races must be stamped out, all the stagnatory or retrogressive ideas eliminated, and the best men with the bestknowledge left masters of the situation. It is impossible to foresee what such men may achieve. We may yet, perhaps, open communications with the planets and even modify the courses of the stars.”
“Well,” said Fitzgerald smiling, “we have had the Vision of the Future from the Christian, the Cultured, the Socialistic point of view, and now we see that Science too has her dreams. I have no objection myself to any of these Visions which, as I take it, all contain a not inconsiderable amount of truth. I would only observe that I believe them to be all impossible solely and individually. The Socialistic Future that would banish Christ, the Scientific that would also banish God, can no more exist as, in Mr. Alcock’s phrase, masters of the situation, than the Future of Christianity that would ignore the glory of our discoveries in Natural Law, or the Future of Culture that would deny to the People our highest joy.”
“No,” said Alcock drily, “we don’t want Superstition mixed up with Religion,thatis clear enough.”
“Nor yet,” added Fitzgerald sweetly, “do we want Superstition mixed upwithoutReligion.” (Alcock, with the look of a man who does not understand a thing and does not much care to, took a drink at his champagne, which, it was evident from the new expression on his face, was to his taste. Fitzgerald proceeded suavely to the table at large and more particularly to Maddock.) “For, as perhaps Mr. Alcock,” (with a slight bend of the head to Alcock), “will permit me to say, the purely scientific view of things, which sees, in the unrestrained application to civilized life of the brutality of Nature, the undoubted parent of a Civilization worthy of the name, may be after all, and I believe is, a great superstition. Is not a superstition a belief in a thing not worthy of that belief? And is it not, then, a superstition, in calculating the progress of Humanity, to leave out of all account, as the pure Scientists seem to me to do, the most distinctive thing in Humanity—Religion.”
“Ishould say,” observed Alcock, “thatReasonis the most distinctive thing in Humanity.”
“Indeed?” asked Fitzgerald, “You surprise me! Is it not generally admitted now that the rudiments of Reason, and considerably more than the rudiments, are to be found in the animals? But I am not aware that anyone, not even Ernst Haeckel, has discovered in them the rudiments of Religion.Can we not, then, agree with Max Müller that it is ‘certain that what makes man man, is that he alone can turn his face to heaven; certain that he alone yearns for something that neither sense nor reason can supply?’”
Alcock had the look of a man who feels the prompting of flippancy and, restraining it, is amused at what his flippancy would have said. Fitzgerald, perceiving this, answered it:
“Müller,” he proceeded, “in criticising Kant, who is of course the Father of all the worshippers of Reason, again says finely that ‘he closed the ancient gates through which man had gazed into Infinity; but, in spite of himself, he was driven, in his “Criticism of Practical Reason,” to open a side-door through which to admit the sense of duty, and with it the sense of the Divine.—This is the vulnerable point in Kant’s philosophy,’ he goes on, ‘and if philosophy has to explain what is, not what ought to be, there will be and can be no rest till we admit, which cannot be denied, that there is in man a third faculty, which I call simply the faculty of apprehending the Infinite, not only in religion but in all things, a power independent of sense and reason, a power in a certain sense contradicted by sense and reason, but yet a very real power, which has held its own from the beginning of the world, neither sense nor reason being able to overcome it, while it alone is able to overcome both reason and sense.’”
“That it has held its own from the beginning of the world,” said Alcock, “is no proof that it will do so to the end.”
Fitzgerald smiled.
“What you say,” he answered, “makes clear to me, then, that you do not accept this ‘faculty of apprehending the Infinite,’ and philosophically make the best of it, but you wish to call it mere childishness or, as you say, superstition and—‘eliminate’ it! And yet you talk of Religion! What, may I ask, does a pure Scientist, as you seem to be, Mr. Alcock,meanby Religion?”
“Well,” said Alcock frankly, “I confess that, to me, it means little more than credulity. I am not, of course, hostile to Religion; on the contrary, I support it. It helps to keep society together.”
“It will do,” said Hawkesbury, “for the People! Pending the arrival of that education, which is to teach them the high satisfaction of social evolution, the masses may amuse themselves with such used-out mummeries as the Devil, Christ, andGod. The People is grateful. It has, it knows, as much to expect from Science as from Culture.”
Fitzgerald was quite amused.
“Mr. Alcock,” he said, “since you pure Scientists are generally reckoned as the foes of us Christians, we can ask you to do us no kinder service than to nail these colours of yours to the mast in the sight of all men. I do not alone mean your belief that Religion is all but a synonyme for credulity; but this general conception of things of yours which includes no further consideration for Religion than elimination. We can have no doubt of the results. The world will doubtless find inourconception of things a certain amount of, what Mr. Hawkesbury has called, used-out mummery (for man’s free-will has ever turned use into abuse), but it will find also things which savour of the kindly earth and the genial sun; whereas, if you will let me say so, inyoursall that it will find will be the steel-cold atmosphere of some heatless planet, filled with the dreary whirr of abstract machinery. SuperstitionwithReligion, they will say, is better than Superstitionwithout. And then, after they have given you a trial—and a trial they will give you, and such a great and long trial that we shall be eliminated almost as much as even you, Mr. Alcock, could wish us to be—then they will come back to us, and, having been driven by sore anguish of soul to re-discover, as their Father did, the sense of duty and of the Divine, they will find that this first step leads inevitably to another, and that to yet another. And, in the end, all high souls, and after them of course all other souls (for the wisdom of to-day is the common sense of to-morrow), will see that their best and truest Father was a man who, passing through all this before them, has these years stood with clear and radiant faith, his longing hands held out to all that would take their strong help and guidance to that place of joy and of peace!”
Alcock, supposing this man to be Jesus and having made it a rule never in mixed company to speak of that to him, under such circumstances, embarrassing personage, kept silence, looking at the table-cloth. Hawkesbury too did not understand the allusion, which even Maddock, unless he had been warned by Gildea of Fitzgerald’s connection with Cardinal Newman, might have missed. As it was, Gildea, perceiving and amused at Alcock’s misunderstanding, was ready to at once dissipate it.
“Newman,” he said, “is indeed the great modern example of a man of high intellect and all spiritual powers giving, not only, as Heine did, ‘his tribute of admiration,’ but everything he had, ‘to the splendid consistency of the Roman Catholic doctrine.’ I remember once hearing a rather able High-churchman say that he could not see, any more after than before reading the celebratedApologia, why Newman had joined the Church of Rome: which is to say, that he could not see that, to a certain type of mind, the only two logical positions for a man of thought to-day are those of Scientific Atheism or of Catholic Faith.”
“He leaves no place, then,” said Hawkesbury, “for the Theists or the Pantheists?”
“The Theists,” answered Gildea, “leave no place for themselves—except in the spiritual out-houses and the Unitarian chapels. There is not, I think, in modern times, one man of first, or second, or even third-class intellectual power that has believed in a personal God and not believed in a divine Christ. All men of thought are really now divided into two classes, Christians and Atheists: the first believing in a personal Christ and a personal God, the second in Law. All other differences are, as it seems to me, at heart mere divergences of symbolism. We are accustomed, for instance, to call those who hold that matter produces spirit Materialists, and those who hold that spirit produces matter Idealists, and those who hold that matter and spirit are identic and divine, Pantheists; but really they are all Atheists. There is no Atheism, no disbelief in a personal God, more intense than that of our Idealists, Renan, Arnold, Emerson, who never cease, however, to talk of God and bid us find in Him our only comfort and guide: they are the true children of Goethe whose conception of God was Humanity in Nature, and of Religion Humanity in Art.”
“So we Catholics feel,” said Fitzgerald, “and this is, as I have implied, the great truth which we owe to the life and work of Newman. He has saved us from any temptation to compromise with Atheism. We are to stand to our guns, and, if we must perish, perish there!”
“The only thing is,” Gildea answered ruefully, “that no great spiritual movement, religious or otherwise, was ever yet produced, retained, or destroyed by the action of logic, and they have all partaken largely of the nature of compromise. Voltaire and the philosophes sent such a douche of logic ontoChristianity in France that they literally beat it out of the country, but it came back again. And why? Because it contained the satisfaction of the demands of one side of Humanity which Logic had not, and could not have. Well, they compromised the matter, and the result is, (Dare I declare it, Fitzgerald?), none other than men like the fine and intellectual ecclesiastics who presided over the education of that lay priest, as he calls himself, Ernest Renan. History repeats itself. What Logic tried to do yesterday, Science is trying to do to-day. And, as you,” (he turned his eyes to Fitzgerald), “foresee, Christianity, and Religion generally will suffer a defeat and even decapitation, only to return with processions, ringing of bells and the glad shouts of the populace. Then the Parliament will shut up all the sunday theatres, and the skeletons of Professor Huxley and Herbert Spencer will be removed from the Pantheon at Westminster and lodged in Madame Tussaud’s, and the land have rest—for the space of forty years!”
“Well,” said Alcock, “you young gentlemen are getting too far head for steady-going seniors like Dr. Maddock and myself. We will ask for matches, and smoke a cigar, while you tell us all about our great-great-grandchildren.”
Cigars, cigarettes, and lights were brought and, with some pleasant small talk, the party loosened and eased its position at table and physical and mental state generally.
“Talking of compromise,” said Hawkesbury, taking his cigarette from his lips and leaning the elbow of the hand that held it on the table, “between Religion and Logic, or Reason, is not, what is called, Positivism an attempt to organise such a compromise?”
Gildea began to laugh.
“Ah,” he said, “is not Arnold’s ‘grotesque old french pedant,’ a late foolish Monsieur Comte, as Carlyle would say, to leave me alone even beyond ‘the long wash of Australian seas?’ Am I to be persecuted even here by his tiresome adaptations and school-boy notions, all bundled up in superlatively bad French?—You do not know,” he added, “what I chance to have suffered at the hands of my positivist friends at home, or I am sure you would not ask me to discuss them here where I am come for a holiday. They and Mr. Mallock are the most tiresome people in existence. You have heard of Mr. Mallock out here? and of his tilts with the junior Positivists?”
Hawkesbury acquiesced.
“We have heard of everything out here,” he said smiling.
“Mr. Mallock,” said Gildea, “was a young man who wrote a charming book called ‘The New Republic,’ one of the most charming books that had been written for several years, and then took to polemics, and has been logically agonizing there ever since. For this too we all ought to owe this religio-intellectual pedantry called Positivism a grudge. And, when we remember what Positivism did for George Eliot,—reduced a good quarter of herself and her characters into edificatory machines—I think that all of us, to whom Nature and Art are precious, should look upon Positivism as the contemporary accursèd thing.” Gildea spoke with a certain exaggerativeness of tone and manner that to Maddock, observing and listening to everything with humour, was somewhat puzzling. Maddock with average profundity suspected that here was a case of some personal memory of a more or less disagreeable character; but average profundity, when it has to deal with that which is out of the range of the average, nearly always makes mistakes. Gildea was subject to sudden losses of interest in what he was saying or doing, spiritual twinges of that terrible wound from which he suffered: to those to whom “the endless emptiness of all things” is a reality, moments of acute weariness and disgust are ever lying in wait, and then the harness of life and living is often resumed with impatience or even pettishness. It had been so just now with Gildea. He had looked forward to his meeting with Miss Medwin, and heard those beautiful lips open and sounds come forth that showed that, however fine the harp, its strings were unattuned. The sense of his intense and perpetual loneliness had rushed upon him, and he had gone back again into his surroundings with an irritation that in a few moments amused him at himself.
The talk passed onwards, Maddock for the first time taking his share in it. And yet again it came round to the People. It was clear that the strongest impression that had been given to the party was that of Hawkesbury’s Socialism.
“If I had been speaking of it some five or six years ago,” said Fitzgerald, “I should have certainly said that I thought the Secularists had made most impression on the People of late years. But, in the face of the American Revivalist meetings and the Salvation Army, I have had to modify my views.”
“These movements or rather this movement,” said Gildea, “strikes me as reactionary. British Middle-class Liberalism and Secularism have been at work, with much cry, and the egregious littleness of the wool has disgusted the People who have rushed off into the opposite extreme. The workmen, the skilled workmen, are I think secular. I remember hearing a lecturer on art who had been on a tour in America say, that the American workmen all asked him if he knew Darwin or Huxley or Tyndall, and expressed little or no care about anyone else, which seemed to surprise him.”
“Cardinal Manning,” Fitzgerald remarked, “said well, then, that ‘the spiritual desolation of London alone would make the Salvation Army possible’—‘this zealous but defiant movement.’ Are we right in our supposition, do you think, Mr. Hawkesbury?”
Hawkesbury assented.
“There are three movements,” he said, “at present going on among the People—the Socialistic, the Religious, and the Secular. They are all strong. In Ireland I have seen the two first clash, and the first was almost invariably victorious. If the priests will not go with the People in their socialistic views, (For of course the Irish Question is really a socialistic one, although it is not spoken of as such), then the priests are given up. Usually, however, the priests, being themselves of the People, are in full sympathy with them. The Socialists are by no means necessarily Atheists, but they are not Christians. ‘The sooner,’ I heard one of them say once, when pressed on the point, ‘the sooner Christ is made a thing of the past and Jesus a thing of the present, the better it will be for all of us.’ That expresses them excellently. The same idea lies at bottom in the popular Religious movement.—We Socialists,” he added with a touch of bright humour, “like the Booths better than we like the Bradlaughs, but we recognise that both are in earnest and working for the People.”
“And what, religiously speaking,” asked Fitzgerald, “do you believe is to be the future state of the People, and of us all?”
Hawkesbury had another touch of bright humour.
“Socialism,” he said, “nothing but Socialism! We are all Socialists, whether we know it or not. Just, then, as in the first and second centuries the platonistic Time-spirit radically influenced before it was absorbed into the christianic: so in the eighteenth and nineteenth centuries has the christianicTime-spirit radically influenced, before it shall be finally absorbed in, the socialistic. Socialism has, after all, its universal modern expounder in Goethe. Goethe was the first to look upon Civilization as a great organic whole, every part of which has fixed pleasures and duties. He was the first, we believe, to conceive a natural as opposed to an artificial Civilization. Carlyle, too, felt something of the sort, although he could not express it, any more than he could not express what he took God to be. But we know Carlyle loved us, and therefore we love Carlyle. As for your Idealists, Sir Horace,—Renan, Emerson, and Arnold—we have no care for them, nor they for us. I remember once hearing Holden call Arnold ‘the man who slew so many Philistines with the jawbone of an ass.’ Well, the remark is expressive of his attitude towards Culture.” Gildea and Fitzgerald were laughing, Maddock smiling.
“The end of it all,” said Maddock, “seems to be, then, Mr. Hawkesbury, that ‘the People,’ as we say, is the great unknown quantity of the social equation. We all more or less feel its power, and we all more or less wish that power to be arrayed on our side, but no one quite knows what it is and everyone is a little afraid of it.”
“You say truly,” said Hawkesbury, “The People is the great unknown power, and it puzzles us. Pharaoh has dreamed a dream, and there is none of all the magicians of Egypt and all the wise men thereof that can interpret it unto him. What to make of the People’s noisy Tichborne or Salvation Army devotions but political and religious infatuations? Be it so! But I will say this, that the People has a shrewd humorous instinct for both politics and religion that is a whole heaven above the purblind prudence of the Middle-class.” He sighed, the sigh of a man who has somewhat outspoken himself. “‘—And all these things,’ he added as if to conclude the matter, ‘are only known to the Deity.’”
Gildea smiled.
“Well,” he said, “Are there not those among us who look forward to what is to come with the brightest faith or with the darkest despair? And there are those who dream and those who doubt,—and those too who possess their souls with patience, nourishing a modest hope. For