THESE TWAIN. Bennett Arnold

and the fine wide nostrils and the delicate lobe of the ear, and that mouth that would startlingly fasten on him and kiss the life out of him.

      “There is dear Hilda!” said someone at the door amid the arriving group.

      None but Auntie Hamps would have said ‘dear’ Hilda. Maggie, Clara, and even Janet Orgreave never used sentimental adjectives on occasions of ceremony.

      And in her clear, precise, dominating voice Hilda with gay ease greeted the company from above:

      “Good evening, all!”

      “What the deuce was I so upset about just now?” thought Edwin, in sudden, instinctive, exulting felicity: “Everything is absolutely all right.”

      Chapter III

      Attack and Repulse

      Table of Contents

      i

      The entering guests were Edwin’s younger sister Clara with her husband Albert Benbow, his elder sister Maggie, Auntie Hamps, and Mr. Peartree. They had arrived together, and rather unfashionably soon after the hour named in the invitation, because the Benbows had called at Auntie Hamps’s on the way up, and the Benbows were always early, both in arriving and in departing, “on account of the children.” They called themselves “early birds.” Whenever they were out of the nest in the evening they called themselves early birds. They used the comparison hundreds, thousands, of times, and never tired of it; indeed each time they were convinced that they had invented it freshly for the occasion.

      Said Auntie Hamps, magnificent in jetty black, handsome, and above all imposing:

      “I knew you would be delighted to meet Mr. Peartree again, Edwin. He is staying the night at my house—I can be so much more hospitable now Maggie is with me—and I insisted he should come up with us. But it needed no insisting.”

      The old erect lady looked from Mr. Peartree with pride towards her nephew.

      Mr. Peartree was a medium-sized man of fifty, with greying sandy hair. Twenty years before, he had been second minister in the Bursley Circuit of the Wesleyan Methodist Connexion. He was now Superintendent Minister in a Cheshire circuit. The unchangeable canons of Wesleyanism permit its ministers to marry, and celibacy is even discouraged, for the reason that wives and daughters are expected to toil in the cause, and their labour costs the circuit not a halfpenny. But the canons forbid ministers to take root and found a home. Eleven times in thirty years Mr. Peartree had been forced to migrate to a strange circuit and to adapt his much-travelled furniture and family to a house which he had not chosen, and which his wife generally did not like. During part of the period he had secretly resented the autocracy of Superintendent Ministers, and during the remainder he had learnt that Superintendent Ministers are not absolute autocrats.

      He was neither overworked nor underpaid. He belonged to the small tradesman class, and, keeping a shop in St. Luke’s Square, he might well have worked harder for less money than he now earned. His vocation, however, in addition to its desolating nomadic quality, had other grave drawbacks. It gave him contact with a vast number of human beings, but the abnormal proportion among them of visionaries, bigots, hypocrites, and petty office-seekers falsified his general estimate of humanity. Again, the canons rigorously forbade him to think freely for himself on the subjects which in theory most interested him; with the result that he had remained extremely ignorant through the very fear of knowledge, that he was a warm enemy of freedom, and that he habitually carried intellectual dishonesty to the verge of cynicism. Thirdly, he was obliged always to be diplomatic (except of course with his family), and nature had not meant him for the diplomatic career. He was so sick of being all things to all men that he even dreamed diplomatic dreams as a galley-slave will dream of the oar; and so little gifted for the rôle that he wore insignificant tight turned-down collars, never having perceived the immense moral advantage conferred on the diplomatist by a high, loose, wide-rolling collar. Also he was sick of captivity, and this in no wise lessened his objection to freedom. He had lost all youthful enthusiasm, and was in fact equally bored with earth and with heaven.

      Nevertheless, he had authority and security. He was accustomed to the public gaze and to the forms of deference. He knew that he was as secure as a judge,—and far more secure than a cabinet-minister. Nothing but the inconceivable collapse of a powerful and wealthy sect could affect his position or his livelihood to the very end of life. Hence, beneath his weariness and his professional attitudinarianism there was a hint of the devil-may-care that had its piquancy. He could foresee with indifference even the distant but approaching day when he would have to rise in the pulpit and assert that the literal inspiration of the Scriptures was not and never had been an essential article of Wesleyan faith.

      Edwin blenched at the apparition of Mr. Peartree. That even Auntie Hamps should dare uninvited to bring a Wesleyan Minister to the party was startling; but that the minister should be Mr. Peartree staggered him. For twenty years and more Edwin had secretly, and sometimes in public, borne a tremendous grudge against Mr. Peartree. He had execrated, anathematised, and utterly excommunicated Mr. Peartree, and had extended the fearful curse to his family, all his ancestors, and all his descendants. When Mr. Peartree was young and fervent in the service of heaven he had had the monstrous idea of instituting a Saturday Afternoon Bible Class for schoolboys. Abetted by parents weak-minded and cruel, he had caught and horribly tortured some score of miserable victims, of whom Edwin was one. The bitter memory of those weekly half-holidays thieved from him and made desolate by a sanctimonious crank had never softened, nor had Edwin ever forgiven Mr. Peartree.

      It was at the sessions of the Bible Class that Edwin, while silently perfecting himself in the art of profanity and blasphemy, had in secret fury envenomed his instinctive mild objection to the dogma, the ritual, and the spirit of conventional Christianity, especially as exemplified in Wesleyan Methodism. He had left Mr. Peartree’s Bible Class a convinced anti-religionist, a hater and despiser of all that the Wesleyan Chapel and Mr. Peartree stood for. He deliberately was not impartial, and he took a horrid pleasure in being unfair. He knew well that Methodism had produced many fine characters, and played a part in the moral development of the race; but he would not listen to his own knowledge. Nothing could extenuate, for him, the noxiousness of Methodism. On the other hand he was full of glee if he could add anything to the indictment against it and Christianity. Huxley’s controversial victories over Gladstone were then occurring in the monthly press, and he acclaimed them with enormous gusto. When he first read that the Virgin Birth was a feature of sundry creeds more ancient than Christianity, his private satisfaction was intense and lasted acutely for days. When he heard that Methodism had difficulty in maintaining its supply of adequately equipped ministers, he rejoiced with virulence. His hostility was the more significant in that it was concealed—embedded like a foreign substance in the rather suave gentleness of his nature. At intervals—increasingly frequent, it is true—he would carry it into the chapel itself; for through mingled cowardice and sharp prudence, he had not formally left the Connexion. To compensate himself for such bowings-down he would now and then assert, judicially to a reliable male friend, or with ferocious contempt to a scandalised defenceless sister, that, despite all parsons, religion was not a necessity of the human soul, and that he personally had never felt the need of it and never would. In which assertion he was profoundly sincere.

      And yet throughout he had always thought of himself as a rebel against authority; and—such is the mysterious intimidating prestige of the past—he was outwardly an apologetic rebel. Neither his intellectual pride nor his cold sustained resentment, nor his axiomatic conviction of the crude and total falseness of Christian theology, nor all three together, had ever sufficed to rid him of the self-excusing air. When Auntie Hamps spoke with careful reverence of “the Super” (short for “superintendent minister”), the word had never in thirty years quite failed to inspire in him some of the awe with which he had heard it as an infant. Just as a policeman was not an employee but a policeman, so a minister was not a person of the trading-class who happened to have been through a certain educational establishment, subscribed