Kitabı oku: «Born in Exile», sayfa 16

CHAPTER IV

This summer Peak became a semi-graduate of London University. To avoid the risk of a casual meeting with acquaintances, he did not go to London, but sat for his examination at the nearest provincial centre. The revival of boyish tremors at the successive stages of this business was anything but agreeable; it reminded him, with humiliating force, how far he had strayed from the path indicated to his self-respecting manhood. Defeat would have strengthened in overwhelming revolt all the impulses which from time to time urged him to abandon his servile course. But there was no chance of his failing to satisfy the examiners. With 'Honours' he had now nothing to do; enough for his purpose that in another year's time he would write himself Bachelor of Arts, and thus simplify the clerical preliminaries. In what quarter he was to look for a curacy remained uncertain. Meanwhile his enterprise seemed to prosper, and success emboldened his hopes.

Hopes which were no longer vague, but had defined themselves in a way which circumstances made inevitable. Though he had consistently guarded himself against the obvious suggestions arising out of his intercourse with the Warricombe family, though he still emphasised every discouraging fact, and strove to regard it as axiomatic that nothing could be more perilous to his future than a hint of presumption or self-interest in word or deed beneath that friendly roof, it was coming to pass that he thought of Sidwell not only as the type of woman pursued by his imagination, but as herself the object of his converging desires. Comparison of her with others had no result but the deepening of that impression she had at first made upon him. Sidwell exhibited all the qualities which most appealed to him in her class; in addition, she had the charms of a personality which he could not think of common occurrence. He was yet far from understanding her; she exercised his powers of observation, analysis, conjecture, as no other person had ever done; each time he saw her (were it but for a moment) he came away with some new perception of her excellence, some hitherto unmarked grace of person or mind whereon to meditate. He had never approached a woman who possessed this power at once of fascinating his senses and controlling his intellect to a glad reverence. Whether in her presence or musing upon her in solitude, he found that the unsparing naturalism of his scrutiny was powerless to degrade that sweet, pure being.

Rare, under any circumstances, is the passionate love which controls every motive of heart and mind; rarer still that form of it which, with no assurance of reciprocation, devotes exclusive ardour to an object only approachable through declared obstacles. Godwin Peak was not framed for romantic languishment. In general, the more complex a man's mechanism, and the more pronounced his habit of introspection, the less capable is he of loving with vehemence and constancy. Heroes of passion are for the most part primitive natures, nobly tempered; in our time they tend to extinction. Growing vulgarism on the one hand, and on the other a development of the psychological conscience, are unfavourable to any relation between the sexes, save those which originate in pure animalism, or in reasoning less or more generous. Never having experienced any feeling which he could dignify with the name of love, Godwin had no criterion in himself whereby to test the emotions now besetting him. In a man of his age this was an unusual state of things, for when the ardour which will bear analysis has at length declared itself, it is wont to be moderated by the regretful memory of that fugacious essence which gave to the first frenzy of youth its irrecoverable delight. He could not say in reply to his impulses: If that was love which overmastered me, this must be something either more or less exalted. What he did say was something of this kind: If desire and tenderness, if frequency of dreaming rapture, if the calmest approval of the mind and the heart's most exquisite, most painful throbbing, constitute love,—then assuredly I love Sidwell. But if to love is to be possessed with madness, to lose all taste of life when hope refuses itself, to meditate frantic follies, to deem it inconceivable that this woman should ever lose her dominion over me, or another reign in her stead,—then my passion falls short of the true testrum, and I am only dallying with fancies which might spring up as often as I encountered a charming girl.

All things considered, to encourage this amorous preoccupation was probably the height of unwisdom. The lover is ready at deluding himself, but Peak never lost sight of the extreme unlikelihood that he should ever become Martin Warricombe's son-in-law, of the thousand respects which forbade his hoping that Sidwell would ever lay her hand in his. That deep-rooted sense of class which had so much influence on his speculative and practical life asserted itself, with rigid consistency, even against his own aspirations; he attributed to the Warricombes more prejudice on this subject than really existed in them. He, it was true, belonged to no class whatever, acknowledged no subordination save that of the hierarchy of intelligence; but this could not obscure the fact that his brother sold seeds across a counter, that his sister had married a haberdasher, that his uncle (notoriously) was somewhere or other supplying the public with cheap repasts. Girls of Sidwell's delicacy do not misally themselves, for they take into account the fact that such misalliance is fraught with elements of unhappiness, affecting husband as much as wife. No need to dwell upon the scruples suggested by his moral attitude; he would never be called upon to combat them with reference to Sidwell's future.

What, then, was he about? For what advantage was he playing the hypocrite? Would he, after all, be satisfied with some such wife as the average curate may hope to marry?

A hundred times he reviewed the broad question, by the light of his six months' experience. Was Sidwell Warricombe his ideal woman, absolutely speaking? Why, no; not with all his glow of feeling could he persuade himself to declare her that. Satisfied up to a certain point, admitted to the sphere of wealthy refinement, he now had leisure to think of yet higher grades, of the women who are not only exquisite creatures by social comparison but rank by divine right among the foremost of their race. Sidwell was far from intolerant, and held her faiths in a sincerely ethical spirit. She judged nobly, she often saw with clear vision. But must not something of kindly condescension always blend with his admiring devotedness? Were it but possible to win the love of a woman who looked forth with eyes thoroughly purged from all mist of tradition and conventionalism, who was at home among arts and sciences, who, like himself, acknowledged no class and bowed to no authority but that of the supreme human mind!

Such women are to be found in every age, but how many of them shine with the distinctive ray of womanhood? These are so rare that they have a place in the pages of history. The truly emancipated woman—it was Godwin's conviction—is almost always asexual; to him, therefore, utterly repugnant. If, then, he were not content to waste his life in a vain search for the priceless jewel, which is won and worn only by fortune's supreme favourites, he must acquiesce in the imperfect marriage commonly the lot of men whose intellect allows them but little companionship even among their own sex: for that matter, the lot of most men, and necessarily so until the new efforts in female education shall have overcome the vice of wedlock as hitherto sanctioned. Nature provides the hallucination which flings a lover at his mistress's feet. For the chill which follows upon attainment she cares nothing—let society and individuals make their account with that as best they may. Even with a wife such as Sidwell the process of disillusion would doubtless have to be faced, however liberal one's allowances in the forecast.

Reflections of this colour were useful; they helped to keep within limits the growth of agitating desire. But there were seasons when Godwin surrendered himself to luxurious reverie, hours of summer twilight which forbade analysis and listened only to the harmonies of passion. Then was Sidwell's image glorified, and all the delights promised by such love as hers fired his imagination to intolerable ecstasy. O heaven! to see the smile softened by rosy warmth which would confess that she had given her heart—to feel her supple fingers intertwined with his that clasped them—to hear the words in which a mind so admirable, instincts so delicate, would make expression of their tenderness! To live with Sidwell—to breathe the fragrance of that flower of womanhood in wedded intimacy—to prove the devotion of a nature so profoundly chaste! The visionary transport was too poignant; in the end it drove him to a fierce outbreak of despairing wrath. How could he dream that such bliss would be the reward of despicable artifice, of calculated dishonour? Born a rebel, how could his be the fate of those happy men who are at one with the order of things? The prophecy of a heart wrung with anguish foretold too surely that for him was no rapturous love, no joy of noble wedlock. Solitude, now and for ever, or perchance some base alliance of the flesh, which would involve his later days in sordid misery.

In moods of discouragement he thought with envy of his old self, his life in London lodgings, his freedom in obscurity. It belongs to the pathos of human nature that only in looking back can one appreciate the true value of those long tracts of monotonous ease which, when we are living through them, seem of no account save in relation to past or future; only at a distance do we perceive that the exemption from painful shock was in itself a happiness, to be rated highly in comparison with most of those disturbances known as moments of joy. A wise man would have entertained no wish but that he might grow old in that same succession of days and weeks and years. Without anxiety concerning his material needs (certainly the most substantial of earthly blessings), his leisure not inadequate to the gratification of a moderate studiousness, with friends who offered him an ever-ready welcome,—was it not much? If he were condemned to bachelorhood, his philosophy was surely capable of teaching him that the sorrows and anxieties he thus escaped made more than an offset against the satisfactions he must forego. Reason had no part in the fantastic change to which his life had submitted, nor was he ever supported by a hope which would bear his cooler investigation.

And yet hope had her periods of control, for there are times when the mind wearies of rationality, and, as it were in self-defense, in obedience to the instinct of progressive life, craves a specious comfort. It seemed undeniable that Mr. Warricombe regarded him with growth of interest, invited his conversation more unreservedly. He began to understand Martin's position with regard to religion and science, and thus could utter himself more securely. At length he ventured to discourse with some amplitude on his own convictions—the views, that is to say, which he thought fit to adopt in his character of a liberal Christian. It was on an afternoon of early August that this opportunity presented itself. They sat together in the study, and Martin was in a graver mood than usual, not much disposed to talk, but a willing listener. There had been mention of a sermon at the Cathedral, in which the preacher declared his faith that the maturity of science would dispel all antagonisms between it and revelation.

'The difficulties of the unbeliever,' said Peak, endeavouring to avoid a sermonising formality, though with indifferent success, 'are, of course, of two kinds; there's the theory of evolution, and there's modern biblical criticism. The more I study these objections, the less able I am to see how they come in conflict with belief in Christianity as a revealed religion.'

'Yet you probably had your time of doubt?' remarked the other, touching for the first time on this personal matter.

'Oh, yes; that was inevitable. It only means that one's development is imperfect. Most men who confirm themselves in agnosticism are kept at that point by arrested moral activity. They give up the intellectual question as wearisome, and accept the point of view which flatters their prejudices: thereupon follows a blunting of the sensibilities on the religious side.'

'There are men constitutionally unfitted for the reception of spiritual truth,' said Martin, in a troubled tone. He was playing with a piece of string, and did not raise his eyes.

'I quite believe that. There's our difficulty when we come to evidences. The evidences of science are wholly different in kind from those of religion. Faith cannot spring from any observation of phenomena, or scrutiny of authorities, but from the declaration made to us by the spiritual faculty. The man of science can only become a Christian by the way of humility—and that a kind of humility he finds it difficult even to conceive. One wishes to impress upon him the harmony of this faith with the spiritual voice that is in every man. He replies: I know nothing of that spiritual voice. And if that be true, one can't help him by argument.'

Peak had constructed for himself, out of his reading, a plausible system which on demand he could set forth with fluency. The tone of current apologetics taught him that, by men even of cultivated intellect, such a position as he was now sketching was deemed tenable; yet to himself it sounded so futile, so nugatory, that he had to harden his forehead as he spoke. Trial more severe to his conscience lay in the perceptible solicitude with which Mr Warricombe weighed these disingenuous arguments. It was a hateful thing to practise such deception on one who probably yearned for spiritual support. But he had committed himself to this course, and must brave it out.

'Christianity,' he was saying presently—appropriating a passage of which he had once made careful note—'is an organism of such vital energy that it perforce assimilates whatever is good and true in the culture of each successive age. To understand this is to learn that we must depend rather on constructive, than on defensive, apology. That is to say, we must draw evidence of our faith from its latent capacities, its unsuspected affinities, its previsions, its adaptability, comprehensiveness, sympathy, adequacy to human needs.'

'That puts very well what I have always felt,' replied Mr Warricombe. 'Yet there will remain the objection that such a faith may be of purely human origin. If evolution and biblical criticism seem to overthrow all the historic evidences of Christianity, how convince the objectors that the faith itself was divinely given?'

'But I cannot hold for a moment,' exclaimed Peak, in the words which he knew his interlocutor desired to hear, 'that all the historic evidences have been destroyed. That indeed would shake our position.'

He enlarged on the point, with display of learning, yet studiously avoiding the tone of pedantry.

'Evolution,' he remarked, when the dialogue had again extended its scope, 'does not touch the evidence of design in the universe; at most it can correct our imperfect views (handed down from an age which had no scientific teaching because it was not ripe for it) of the mode in which that design was executed, or rather is still being executed. Evolutionists have not succeeded in explaining life; they have merely discovered a new law relating to life. If we must have an explanation, there is nothing for it but to accept the notion of a Deity. Indeed, how can there be religion without a divine author? Religion is based on the idea of a divine mind which reveals itself to us for moral ends. The Christian revelation, we hold, has been developed gradually, much of it in connection with secondary causes and human events. It has come down to us in anything but absolute purity—like a stream which has been made turbid by its earthly channel. The lower serves its purpose as a stage to the higher, then it falls away, the higher surviving. Hitherto, the final outcome of evolution is the soul in a bodily tenement. May it not be that the perfected soul alone survives in the last step of the struggle for existence?'

Peak had been talking for more than a quarter of an hour. Under stress of shame and intellectual self-criticism (for he could not help confuting every position as he stated it) his mind often wandered. When he ceased speaking there came upon him an uncomfortable dreaminess which he had already once or twice experienced when in colloquy with Mr. Warricombe; a tormenting metaphysical doubt of his own identity strangely beset him. With involuntary attempt to recover the familiar self he grasped his own wrist, and then, before he was aware, a laugh escaped him, an all but mocking laugh, unsuitable enough to the spirit of the moment. Mr Warricombe was startled, but looked up with a friendly smile.

'You fear,' he said, 'that this last speculation may seem rather fanciful to me?'

Godwin was biting his lip fiercely, and could not command himself to utterance of a word.

'By no means, I assure you,' added the other. 'It appeals to me very strongly.'

Peak rose from his chair.

'It struck me,' he said, 'that I had been preaching a sermon rather than taking part in a conversation. I'm afraid it is the habit of men who live a good deal alone to indulge in monologues.'

On his return home, the sight of Bibel und Natur and his sheets of laborious manuscript filled him with disgust. It was two or three days before he could again apply himself to the translation. Yet this expedient had undoubtedly been of great service to him in the matter of his relations with Mr. Warricombe. Without the aid of Reusch he would have found it difficult to speak naturally on the theme which drew Martin into confidences and established an intimacy between them.

Already they had discussed in detail the first half of the book. How a man of Mr. Warricombe's intelligence could take grave interest in an arid exegesis of the first chapter of Genesis, Godwin strove in vain to comprehend. Often enough the debates were perilously suggestive of burlesque, and, when alone, he relieved himself of the laughter he had scarce restrained. For instance, there was that terrible thohu wabohu of the second verse, a phrase preserved from the original, and tossed into all the corners of controversy. Was thohu wabohu the first condition of the earth, or was it merely a period of division between a previous state of things and creation as established by the Hexaemeron? Did light exist or not, previous to the thohu wabohu? Then, again, what kind of 'days' were the three which passed before the birth of the sun? Special interest, of course, attached to the successive theories of theology on the origin of geologic strata. First came the 'theory of restitution', which explained unbiblical antiquity by declaring that the strata belonged to a world before the Hexaimeron, a world which had been destroyed, and succeeded by the new creation. Less objectionable was the 'concordistic theory', which interprets the 'six days' as so many vast periods of creative activity. But Reusch himself gave preference to the 'ideal theory', the supporters whereof (diligently adapting themselves to the progress of science) hold that the six days are not to be understood as consecutive periods at all, but merely as six phases of the Creator's work.

By the exercise of watchfulness and dexterity, Peak managed for the most part to avoid expression of definite opinions. His attitude was that of a reverent (not yet reverend) student. Mr. Warricombe was less guarded, and sometimes allowed himself to profess that he saw nothing but vain ingenuity in Reusch's argument: as, for example, where the theologian, convinced that the patriarchs did really live to an abnormal age, suggests that man's life was subsequently shortened in order that 'sin might not flourish with such exuberance'. This passage caused Martin to smile.

'It won't do, it won't do,' he said, quietly. 'Far better apply his rationalism here as elsewhere. These are wonderful old stories, not to be understood literally. Nothing depends upon them nothing essential.'

Thereupon Peak mused anxiously. Not for the first time there occurred to him a thought which suited only too well with his ironic habits of mind. What if this hypocritic comedy were altogether superfluous? What if Mr. Warricombe would have received him no less cordially had he avowed his sincere position, and contented himself with guarding against offensiveness? Buckland, it was true, had suffered in his father's esteem on account of his unorthodoxy, but that young man had been too aggressive, too scornful. With prudence, would it not have been possible to win Martin's regard by fortifying the scientific rather than the dogmatic side of his intellect? If so, what a hopeless error had he committed!—But Sidwell? Was she liberal enough to take a personal interest in one who had renounced faith in revelation? He could not decide this question, for of Sidwell he knew much less than of her father. And it was idle to torment himself with such debate of the irreversible.

And, indeed, there seemed much reason for believing that Martin, whatever the extent of his secret doubts, was by temperament armed against agnosticism. Distinctly it comforted him to hear the unbelievers assailed—the friends of whom he spoke most heartily were all on the orthodox side; if ever a hint of gentle malice occurred in his conversation, it was when he spoke of a fallacy, a precipitate conclusion, detected in works of science. Probably he was too old to overcome this bias.

His view of the Bible appeared to harmonise with that which Peak put forth in one of their dialogues. 'The Scriptures were meant to be literally understood in primitive ages, and spiritually when the growth of science made it possible. Genesis was never intended to teach the facts of natural history; it takes phenomena as they appear to uninstructed people, and uses them only for the inculcation of moral lessons; it presents to the childhood of the world a few great elementary truths. And the way in which phenomena are spoken of in the Old Testament is never really incompatible with the facts as we know them nowadays. Take the miracle of the sun standing still, which is supposed to be a safe subject of ridicule. Why, it merely means that light was miraculously prolonged; the words used are those which common people would at all times understand.'

(Was it necessary to have admitted the miracle? Godwin asked himself. At all events Mr. Warricombe nodded approvingly.)

'Then the narrative of the creation of man; that's not at all incompatible with his slow development through ages. To teach the scientific fact—if we yet really know it—would have been worse than useless. The story is meant to express that spirit, and not matter, is the source of all existence. Indeed, our knowledge of the true meaning of the Bible has increased with the growth of science, and naturally that must have been intended from the first. Things which do not concern man's relation to the spiritual have no place in this book; they are not within its province. Such things were discoverable by human reason, and the knowledge which achieves has nothing to do with a divine revelation.'

To Godwin it was a grinding of the air, but the listener appeared to think it profitable.

With his clerical friend, Mr. Lilywhite, he rarely touched on matters of religion. The vicar of St. Ethelreda's was a man well suited to support the social dignity of his Church. A gentleman before everything, he seemed incapable of prying into the state of a parishioner's soul; you saw in him the official representative of a Divinity characterised by well-bred tolerance. He had written a pleasant little book on the by-ways of Devon and Cornwall, which brought about his intimacy with the Warricombe household. Peak liked him more the better he knew him, and in the course of the summer they had one or two long walks together, conversing exclusively of the things of earth. Mr. Lilywhite troubled himself little about evolution; he spoke of trees and plants, of birds and animals, in a loving spirit, like the old simple naturalists. Geology did not come within his sphere.

'I'm very sorry,' he said, 'that I could never care much for it. Don't think I'm afraid of it—not I! I feel the grandeur of its scope, just as I do in the case of astronomy; but I have never brought myself to study either science. A narrowness of mind, no doubt. I can't go into such remote times and regions. I love the sunlight and the green fields of this little corner of the world—too well, perhaps: yes, perhaps too well.'

After one of these walks, he remarked to Mrs. Lilywhite:

'It's my impression that Mr. Peak has somehow been misled in his choice of a vocation. I don't think he'll do as a churchman.'

'Why not, Henry?' asked his wife, with gentle concern, for she still spoke of Peak's 'quiet moral force'.

'There's something too restless about him. I doubt whether he has really made up his mind on any subject whatever. Well, it's not easy to explain what I feel, but I don't think he will take Orders.'

Calling at the vicarage one afternoon in September, Godwin found Mrs Lilywhite alone. She startled him by saying at once:

'An old acquaintance of yours was with us yesterday, Mr. Peak.'

'Who could that be, I wonder?'

He smiled softly, controlling his impulse to show quite another expression.

'You remember Mr. Bruno Chilvers?'

'Oh, yes!'

There was a constriction in his throat. Struggling to overcome it, he added:

'But I should have thought he had no recollection of me.'

'Quite the contrary, I assure you. He is to succeed Mr. Bell of St Margaret's, at Christmas; he was down here only for a day or two, and called upon my husband with a message from an old friend of ours. It appears he used to know the Warricombes, when they lived at Kingsmill, and he had been to see them before visiting us; it was there your name was mentioned to him.'

Godwin had seated himself, and leaned forward, his hands grasping the glove he had drawn off.

'We were contemporaries at Whitelaw College,' he observed.

'So we learnt from him. He spoke of you with the greatest interest; he was delighted to hear that you contemplated taking Orders. Of course we knew Mr. Chilvers by reputation, but my husband had no idea that he was coming to Exeter. What an energetic man he is! In a few hours he seemed to have met everyone, and to have learnt everything. My husband says he felt quite rebuked by such a display of vigour!'

Even in his discomposure, graver than any that had affected him since his talks with Buckland Warricombe, Peak was able to notice that the Rev. Bruno had not made a wholly favourable impression upon the Lilywhites. There was an amiable causticity in that mention of his 'display of vigour', such as did not often characterise Mrs Lilywhite's comments. Finding that the vicar would be away till evening, Godwin stayed for only a quarter of an hour, and when he had escaped it irritated and alarmed him to reflect how unusual his behaviour must have appeared to the good lady.

The blow was aimed at his self-possession from such an unlikely quarter. In Church papers he had frequently come across Chilvers's name, and the sight of it caused him a twofold disturbance: it was hateful to have memories of humiliation revived, and perhaps still more harassing to be forced upon acknowledgment of the fact that he stood as an obscure aspirant at the foot of the ladder which his old rival was triumphantly ascending. Bad enough to be classed in any way with such a man as Chilvers; but to be regarded as at one with him in religious faith, to be forbidden the utterance of scorn when Chilvers was extolled, stung him so keenly that he rushed into any distraction to elude the thought. When he was suffering shame under the gaze of Buckland Warricombe he remembered Chilvers, and shrank as before a merited scoff. But the sensation had not been abiding enough to affect his conduct. He had said to himself that he should never come in contact with the fellow, and that, after all, community of religious profession meant no more, under their respective circumstances, than if both were following law or physic.

But the unforeseen had happened. In a few months, the Rev. Bruno Chilvers would be a prominent figure about the streets of Exeter; would be frequently seen at the Warricombes', at the Lilywhites', at the houses of their friends. His sermons at St. Margaret's would doubtless attract, and form a staple topic of conversation. Worse than all, his expressions of 'interest' and 'delight' made it probable that he would seek out his College competitor and offer the hand of brotherhood. These things were not to be avoided—save by abandonment of hopes, save by retreat, by yielding to a hostile destiny.

That Chilvers might talk here and there of Whitelaw stories was comparatively unimportant. The Warricombes must already know all that could be told, and what other people heard did not much matter. It was the man himself that Peak could not endure. Dissembling had hitherto been no light task. The burden had more than once pressed so gallingly that its permanent support seemed impossible; but to stand before Bruno Chilvers in the attitude of humble emulation, to give respectful ear whilst the popular cleric advised or encouraged, or bestowed pontifical praise, was comparable only to a searing of the flesh with red irons. Even with assured prospect of recompense in the shape of Sidwell Warricombe's heart and hand, he could hardly submit to such an ordeal. As it was, reason having so often convinced him that he clung to a visionary hope, the torture became gratuitous, and its mere suggestion inspired him with a fierce resentment destructive of all his purposes.