“DAWNWARDS:” AN AUSTRALIAN DIALOGUE. (continued 2)

“It won’t work,” 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 best knowledge 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, that is clear enough.”

“Nor yet,” added Fitzgerald sweetly, “do we want Superstition mixed up without Religion.” (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.”

“I should say,” observed Alcock, “that Reason is 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, mean by 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, and God. 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 in our conception 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, in yours all that it will find will be the steel-cold atmosphere of some heatless planet, filled with the dreary whirr of abstract machinery. Superstition with Religion, they will say, is better than Superstition without. 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 celebrated Apologia, 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 onto Christianity 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 christianic Time-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

Little more was said after this of the chief subjects of their talk, and presently both Fitzgerald and Hawkesbury took their leave, Maddock and Fitzgerald, and Alcock and Hawkesbury, expressing mutual hopes of seeing one another again.

V.

Maddock went out into the balcony and stood there, leaning on the rails, reflectively smoking his cigar and looking out at the scene stretched before him like a panorama. Alcock held quiet converse with Gildea for a few moments, apologetically asking permission to go and write a letter, the importance of which he would have explained at length, had not Gildea interposed.

“By all means,” said he; and, with a word of excuse to and gesture of acknowledgment from Maddock, took Alcock off into a room opposite, a study, where he ensconced him at the desk and, having pointed out the position of all the epistolatory necessities and told him to ring the bell for Edgar who would see that the letter was posted at once, withdrew and rejoined Maddock on the balcony.

“You will excuse Alcock,” Gildea said, lighting a cigarette, “He has a letter of importance to write, which he does not care to leave till we come back.”

Maddock at once acquiesced. There was a pause, both smoking with leisure.

At last:

“Well,” said Gildea, taking his cigarette from his lips, “and how did you like the happy family? You were a very quiet member of it.”

“Yes,” said Maddock, “I refrained from mewing and sat still, purring and pleasantly watching the others. It struck me, shortly after Alcock came in, that we were a very representative happy family.”

“We only wanted a genial Theist to make the pile complete. Your good Judge is a Theist. Now if we could only....”

“Ay, ay,” said Maddock with something like a chuckle, “Judge Parker is a Theist! As your friend the Argus said, he was ‘the learned gentleman who discovered Unitarianism in the early months of 1885.’—Come now,” he proceeded with a sudden concentration of interest, “what are you going to say of the affirmative side of this man’s criticism, after your remark that there was not, in modern times, one man of real intellectual power that has believed in a personal God and not believed in a divine Christ? Are you going to turn upon me again with your precious purely intellectual view of things, and say: ‘The question that now arises is, has not Theism, after all,’ et cetera, et cetera, et cetera?”

“Certainly I am,” said Gildea laughing, “but all hope of utilizing the purely intellectual view seems lost after my unwary committal of myself.—No,” he added more seriously, “I have of course little more left to do than to try and get you to join me in abuse of the good Judge for his superstition, that is to say his Theism, and that other egregious vice of his—his ludicrously inadequate conception of what is ‘good and ennobling.’ To take the last first, I will say, as I once heard Hawkesbury say on a like occasion, that I would far sooner believe in the Orthodox Christ than in the Unitarian Jesus. Indeed I might broaden my saying, and declare to the whole Rationalistic conception of Christ and Christianity generally, what Carlyle declared to Voltaire: ‘Cease, my much respected Herr Von Voltaire, shut thy sweet voice; for the task appointed thee seems finished. Sufficiently hast thou demonstrated this proposition, considerable or otherwise: That the Mythus of the Christian Religion looks not in the eighteenth century as it did in the eighth.... Take our thanks, then, and—thyself away.’”

“Judge Parker’s view of Our Lord,” said Maddock frowning, “is,—not to say blasphemous,—simply fatuous! I do not know whether indignation at impudence or contempt at stupidity the most possesses a man, when he is told, by such an one as this, that ‘the Christian Theist, who regards Jesus as man, considers, and rightly from his point of view, that it is within his power to attain to the life of, and to follow the example of, Christ.’ Imagine Judge Parker attaining to the life of anyone but a blatantly successful lawyer in the truculent spiritual quagmires of a colonial capital!”

“Our good Judge’s discovery and investigation of the character of Jesus,” said Gildea, almost ready to laugh outright at Maddock’s concluding dythramb, “are certainly not unlike those of a man who should charter a penny steam-boat for a trip up the Nile, and proceed, on his return to England, to give a lengthy description of certain large triangular-shaped buildings which, he should say, bore considerable resemblance to the common-sense conception of pyramids! And it is possible perhaps to denominate such a description as fatuous. His conception of Jesus is, we are agreed—inadequate: ‘an exemplar ... who merits all praise, all esteem, and love, and admiration for that, being human, he led so pure, so blameless, so noble and unselfish a life.’ This, what this with our good Judge means, is an inadequate conception of Jesus. He perceives nothing of the real essence of Jesus. Anything that Arnold, whom he quotes so often, may have said of ‘the mildness and sweet reasonableness’ of Jesus, or that Renan may have said of the wonderful powers of personal attraction that are in Jesus—all this has fallen like water on the judicial back of our duck here! It is for none of these that our good Judge, our typical man of common-sense, goes to his New Testament. ‘Mildness and sweet reasonableness,’ the yearning of a consuming personal love, are not clear solid spiritual qualities which his mind can see and touch and handle. They have no place in the copy-books of the soul, nor yet in the sum-books thereof, and you shall search its ‘Little Arthur’s History’ from beginning to end and find no mention of them. Their only place is in the thoughts, words, and actions of the men and women who have moved thousands and millions of their fellows, in the radiant days of high civilizations, in the agonies of the travail or the destruction of peoples and races. ‘It is apparent,’ says he, ‘that we can collect from the Christian Bible, a purer, more beautiful, and more advanced ethical code, than is to be obtained from any other book or books.’ O good Judge, O belovèd Judge, if all that is to be got out of the Christian Bible is an ‘ethical code,’ then the sooner Martin Tupper and Mr. Harrison are deified, the sooner will the human soul have reached its apogee!”

“That is well,” said Maddock, “but, at the same time, there are few things that disgust me more than the man of the opposite sort—he who, like so many of these Socialists of yours, will sing the love of Christ with passion, and then go out and commit a hundred of the grossest sins. Christ is morality.”

“Ah no,” said Gildea, “he is something better; he is religion! It is immoral to commit adultery: it is moral to punish it: (‘Infinitely better that they should atone for it, than lose a step towards a higher life’): it is religious, not to condemn it, but to bid go and sin no more. It is immoral to take your share in your father’s substance and waste it in violent living: it is moral to punish this prodigal, to whom repentance has only come with a belly that was fain to fill itself with the husks of the swine: it is religious to kill the fatted calf for such a penitent, and rejoice and make glad. Jesus’ sole criticism on practical morality, on the realization of an ethical code in everyday life, is, that ‘it was not so from the beginning.’”

“Just so; but this is precisely the difference of the ethical code of the Old and of the New Dispensation.”

“Will you let me say, that it has nothing to do with any ethical code at all? For, surely, the essence of ethical codes is justice, and the essence of the religious code, of the code of Jesus, is love. The Amazon may be a big river, but you shall compass all time in trying to put into it the unspeakable ocean.—No, it is just here that, as Fitzgerald would say, all these good people are superstitious. They believe that the spiritual progress of humanity is synonymous with the progress of one portion of the spirit of humanity, namely the ethical portion; and this, being a belief in a thing not worthy of that belief, may justly, as it seems to me, be denominated a superstition. It is superstition without religion.”

“And what, then,” asked Maddock, “do you call the belief of men like your friend Hawkesbury?”

“Those who are immoral? men and women who, as most of these Socialists, work in the spirit of Jesus and act (as a polemist would say) in the manner of Bradlaugh?—what is their belief?”

“Yes,” said Maddock.

“Why, clearly,” answered Gildea smiling, “religion with superstition! The men of enthusiasm like Hawkesbury, and the men of morality like Judge Parker, are surely both of them right, and surely both of them wrong: right in their appreciation of the truth of one portion of the spiritual life, wrong in their ignorance of another portion. They both possess truth, and they both possess superstition.”

“And what of a man like our friend Alcock here, who is ignorant of religion and more or less lax as regards morality?”

“He too,” answered Gildea, “as Fitzgerald clearly demonstrated, is a victim of superstition. But he is not, for all that, without his belief, without his appreciation of truth. He believes in that portion of the spiritual life which we call intellect. Men like him have their enthusiasm, for which they are ready to suffer and do suffer all things; and that enthusiasm is the enthusiasm for that portion of truth which we call Science.”

“And your Fitzgerald—is he too both right and wrong?”

“Of course he is; for has he not both belief and negation? All belief is truth, not the whole truth, but a part of the truth. There is but one thing that is the whole truth.”

“God?”

“No, not God, for God does not include Nature, from which He is the outcome—not God, not Nature, but that which contains them both, Everything, the All!”

“Pooh,” said Maddock, “flat Pantheism!”

“And suppose,” cried Gildea, “it were Pot-theism, if the thing is true!” (He laughed outright.) “—That answer of Carlyle’s,” he said, “is immortal.”

“Oh, it was Carlyle said it?” said Maddock, “I had forgotten.—And so,” he proceeded, “the secret is out, and Sir Horace Gildea ‘stands confessed a Pantheist in all his charms!’”

“Two of the happy family still remain unaccounted for,” Gildea said, “although they too have not probably attained to perfect truth.”

“Oh, that is you and I. As for me, I can describe myself without your aid. I believe in morality and religion, with a touch of superstition in both.”

“Worse,” said Gildea, “worse!”

“What, then?”

“You believe in theology which is as bad a superstition as, what Judge Parker calls, ‘the calm blissful sea of pure theistic belief.’ (You notice how emphatic he is about his superstition and casual about his truth?)”

“Stop a moment now, my bright Apollo, and explain to me, what you have not yet attempted to, what the superstition of Theism is?”

“What is Theism?—‘It is a faith,’ answers our good Judge, ‘which is the faith of all others’ (that is to say the faith of Judge Parker and all the ‘celebrated unitarian ministers’), ‘to be clung to, cherished and maintained as long as man exists—belief, trust in, and love for the All-loving, All-righteous, All-wise Universal Spirit of God.’ Now observe that this faith, this unique faith of faiths, is ‘refreshing, and invigorating in its simplicity’—(as, we might add, is also its formulator, if we did not shun flippancy as we would the pest)—‘warm and glowing in its absolute unclouded devotion to, love for, and perfect trust in God alone—proclaimed by Nature!’ O wise Judge, O upright Judge, O Judge much more elder than thy looks, where, when, and how, in the name of all observers of Nature from Darwin through Haeckel to Tennyson, did you discover therein either this love or righteousness of which you make such mention? ‘The struggle for existence and survival of the fittest,’ the parent of theistic righteousness and love! ‘Proclaimed by Nature!’—and Nature in italics! O immemorial phrase that eats up all the others even as Aaron’s rod swallowed up all the rods of the magicians!—Who, after this, would care to trouble himself with all the other potent items of this faith of faiths? The idea of God, God ‘the All-loving, All-righteous, All-wise Universal Spirit’ ‘originated in instinct,’ and is not the slow and painful growth of time? Think of the love of Jehovah! the righteousness of Baal! the wisdom of Moloch!—The beauty and sympathy and warmth of the theistic form of belief,” he added, “are recognizable as a half-hearted mixture of the clap-trap of Religion and Science—Superstition, which knows that it is naked, and sews fig-leaves together, and make itself an apron!”

Maddock, however, could have no confidence in the expressed views of this man, from whose face the light of amusement, amusement at others and himself, seemed never to be absent long. There had, indeed, been moments when it required all Maddock’s intuition to prevent his perception rising in absolute revolt against what seemed Gildea’s flagrant insincerity: then his perception had said to him that this was but a youth, endowed with brilliant abilities, the mere exercise of which was a pleasure and satisfaction to him, caring too little for any one thing to owe it loyalty. Whereto his intuition had replied that this was not a youth but a man, and a man whose secret could not thus be read. And the feeling that Maddock had, once before that day, felt towards Gildea returned now with an intensity and strangeness that seemed to Maddock, when he afterwards considered it, as little short of wonderful. Maddock’s profundity was often beyond the average, and herein indeed lay his secret, herein nestled “the heart of his mystery.”

“And yet,” said Gildea, “here, as in the other case, the common-sense view of belief has, of course, its excellence. ‘To take nothing else,’ says the Judge, ‘the very idea of “space” and “distance” that astronomy has given us fills the mind with wonder and with awe, clothing nature with a sublimity, a majesty, and a beauty which, otherwise, we had never known.’ For observe that Space and Time, these two inexhaustible ideas, are not, to our average intelligent secular view of things, the mere words that they are to the orthodox: they are realities thus far, that they help us to perceive that ‘there exists throughout space,—throughout the vast limitless universe,—motion, order, beauty; that there is behind all motion, all order, all beauty, a force that produces the motion, the order, and the beauty.’ And further. They are realities thus far, that they help us to be (whatever Dr. Maddock, in a polemico-theological spirit, may declare) earnest in our life and earnest in our wish to bring home to others the truth of that life, a ‘most serious and difficult task!’ They help us to all this, and an unrecognized intuitional belief in the essence which, in other forms and other men whom we fail to appreciate, not to say understand, we condemn—our intuitional belief, I say, in the Faith, Hope, and Love, which are the great movers of the progress of Humanity both upward and onward, will not let the forms that portions of this belief may take in us make the whole grow cold, lifeless, petrified, but the beauty and melody of our acts will often be found to contradict the deformity and discord of our words.”

“I confess, Sir Horace,” said Maddock, “that you are a puzzle to me. I really should not be surprised to see you some day walking side by side with the Judge, the best friends in the world!”

“And perhaps,” said Gildea, “the Judge would not subsequently be surprised to see me doing the same with yourself! For that indeed is the only use of such poor creatures as I: we see the good in opponents and serve as links in the spiritual bridge of Humanity.”

“I should very much like,” said Maddock, “to hear how you would abuse me to him. I think I see the urbane expression with which you would delight him by shewing how, in this ecclesiastical, metaphysical, theological polemist here, habemus confitentem asinum; and then turn upon him and say: ‘The question that now arises, my dear Judge, is, has this man nothing but faults—has he no excellencies? does there remain, after the attack on him of so eminent a biblical critic as Judge Parker is, no residuum of real and vital truth? Let us see.’”

“Doctor, Doctor,” said Gildea, “to make me laugh so, is cruel!”

“You do not consider me,” said Maddock, “in the least.”

They both laughed heartily.

“And now,” said Maddock, “in order to complete the matter, tell me, what is your superstition? Here are Alcock and Parker with their respective superstitions of Atheism and Theism, of purely scientific and purely ethical progress. Here is Hawkesbury with his superstition about the unselfishness of the People and the practical neglect of Morality. Here is Fitzgerald with his superstitious belief in a Church whose splendid logical consistency will prove its ruin. Here am I, a member of a sect that more nearly approaches ideal Christianity than any other sect in existence, and is a logical absurdity—blessed with the superstition of theology and, worse, of polemical theology, with.... But I cannot express all my superstitions: they seem more in number than the hairs of my head!”

“Let us say broadly, then, that Alcock and the Judge are those who have superstition without, and Fitzgerald, you, and to a certain degree Hawkesbury, those who have superstition with, Religion.”

“And that you?”

“And that I am he who unites in my proper person the superstitions of all with the actualities of none.”

There was a pause. Then:

“Sir Horace,” said Maddock, “I take you seriously. And I will confess that I would sooner, far sooner, be any one of us than you.—Verily and indeed,” he added, solemnly, “I cannot see why you should care to live.”

“Nor yet,” said Gildea, “why I should care to die?”

Maddock was possessed by sadness. The absolute, inevitable hopelessness of this man made him again turn faint and sick at heart.

“Nor yet,” he said, “why you should care to die.”

There was a long pause. Never again could Maddock be illuded into momentary misunderstanding of this man: he had now not only seen this strange soul laid bare before him and felt the influence of that sight, but had felt as if he had, as it were, almost received it into his own, almost made it a part of himself.

At last:

“I asked you to believe,” he said with a touch of wistfulness in face and tone, “that I was your true friend. You will perhaps, forgive me if I ... if I offer you the one token of it that seems left to me to offer. Some day—I cannot tell, but so I trust—you may care to think that, each night you close your eyes in sleep, there is one whose prayers for you are rising, as he believes, to the God and Father of us all, to bless and keep you, to lift up the light of his countenance upon you, and to give you peace.”

The two men stood facing each other for a few moments in silence: then their hands met in a close, long clasp, and parted; and they turned, standing almost touching each other, looking out over the lovely scene of earth and water and sky.

At last:

“Those clouds,” said Gildea softly, “they have a peerless radiancy. One seems to understand how the men of the past days saw a spirit therein, and held converse with it with wonder and delight and awe. Those were days of a music and beauty and sweetness such as we shall never know again.”

“If not,” said Maddock as softly,

A footstep was heard behind them. It was Edgar, come to say that Mrs. and Miss Medwin had arrived and were up in the drawing-room with Mr. Alcock.

Gildea stepped out onto the lawn.

“Let us go up by the balcony,” he said to Maddock.

VI.

Mrs. Medwin was the only native-born australian lady who was “good style.” So at least a Governor’s wife, about the “goodness” of whose “style” there could be no question, had declared. It was not, this Governor’s wife had explained, that there were no ladies in Australia, (There were not however many, par parenthèse, and such style as they had was at best but second-rate american), but they none of them had that manner of dressing, moving, and speaking which characterizes what (to use this rather objectional term again, for want of a better) we call “good style.” This Governor’s wife, with her usual delicate feminine instinct, had felt on the occasion of this now socially celebrated description of Mrs. Medwin, that she had not quite satisfied herself, that the description did not contain the truth, all the truth, and nothing but the truth, of the matter; and she was right, it did not. Mrs. Medwin undoubtedly possessed that serene refinement of movement and speech which go so far to making up that all but defunct individuality, a “lady,” but she was wanting in the final gift of a “lady,” social charm. The flower was scentless, or rather the scent it had was of another description. Her life had not, indeed, been favourable to the development of this final gift. She had been married early, a ready enough victim to the convenience of her family, to a man with whom she had little in common and much in opposition. He was liked by none and feared by all those who had any personal dealings with him: his savage outbursts of passion recalled to memory the dark stories that were told of his father who had, as the Australians euphemistically put it, come out at the government expense. But she, having calmly decided to accept Medwin and life with him, set herself by the sheer intrepidity of her sweet high beauty, to dominate them. She succeeded. And she won, not only the control, but the deep, admiring love, of the man. Then came the catastrophe which those who knew him had prophesied and recanted. In one of his savage outbursts of passion, he struck her. The blow was a cruel one and its results life-long. Much as she then suffered in body and soul, she could have no other feeling for him than that of pity. For days he would take no food, but sat in a chair outside her door, like a dog that waits in silence on an idolized master; and, when he was first permitted to enter, flung himself onto his knees by the bedside, sobbing and moaning and covering her hand with kisses. And she, who had had little or no care for him before, save as the principal incident in her life, now to her own surprise found that from out this appalling misery was born affection for him and even love. Her life from then onwards had been spent in a struggle far more terrible than that which she had waged with him. At first the idea of wasting away inch by inch on a diseased sick-bed almost overwhelmed her: she longed, she prayed for death. But death did not come; and then her spiritual pride began to reassert itself, and, like the captain of a battered ship, she once more thought how she could rule these waters that had ruled her. For long it seemed as if the effort would be too much for her: she said to herself one sleepless horrible night that she was being consumed alive. Her very latest gift seemed but as an added thorn to her; for now that she had affection and even love, she had also jealousy. The spell of her sweet, fearless health and strength and beauty was passed from him save as a memory: his love, deepened it might be by his abiding remorse, was (as she thought) deprived of that admiration which had been her first and strongest hold on him. Nothing more pitiful, than to see the womanliness in her assert itself against her pride and speak in jealousy! With wonderful intuition, however, she divined and with wonderful determination carried out, what was the only plan of still keeping for herself his admiration. She, who since she had married him had not given his business affairs a thought, now gave herself up to the mastery of them. She had herself taught all arithmetic thoroughly, and, in little less than three years after her misfortune, knew more of all his business affairs than he did himself. And more. She stirred up in him the ambition to become the leader of that great amorphous section of colonial society of which he was a member, the land-owners, the “squatters.” She had a certain liking for society, and when she was in England went into it as much as her extremely delicate health would permit her: in Australia, however, where, as she said, there was no society, or only of a sort which she did not like, she yet entertained a good deal, as she wished her husband to be popular in view of his entering parliament and attempting to organize his party. But her entertainment was more after the fashion of a listless social empress than an interested hostess: she did not care enough about these people to make, what would have been to her, a painful physical effort to attract them. She had indeed something of the feeling of one of the old aristocrats forced by the pressure of the time to open their houses to the Middle-class; she acknowledged the salute of her guests, and provided them with fine rooms, music, amusement, foods and drinks, and what more could they want? Her coldness was generally ascribed to her notorious ill-health, but the young people felt instinctively that she condemned them, and were not drawn to her. Between her and Gildea, however, there was an understanding that was not without either charm or brightness to both. He understood her, and she half-felt this and, never having been really understood before, was in a way pleased at it and drawn to him. She amused him and at times, thanks to the pity with which her sweet courage inspired him, affected him. He was not too without respect for her intuitional capacities. He said once to Sydney Medwin, who was complaining that his mother was fifty years behind the time, (Mrs. Medwin supported her husband in his views for their elder son), that, on the contrary, she was fifty years before; for she was the only person he had met or heard of in the Colony who clearly saw that the Land Question was upon them. Mrs. Medwin indeed, as has been noticed, saw that the attempt of the Australian land-owners to repeat the performance of those of England and form a dominant aristocracy, would be met with keen opposition, and that the only hope of success lay in creating out of an amorphous class a party, and organizing it. The feeling of possession and caste had grown a strong one in her, in her more or less absorbed in the life of her husband. Hers, then, with all its powers of passionate attachment to an individual, was one of those not frequent female souls that see beyond a man into the cause which he represents. Her elder son she looked upon as a failure, as useless, as worth no more than making behave himself. Her younger son, Stephen, she was training with some care, and to him the far greater bulk of his father’s wealth and property was at present destined. Miss Medwin, whom Mrs. Medwin called her niece, and who called Mr. and Mrs. Medwin respectively uncle and aunt, but who was in reality no such relation, being the daughter of Mr. Medwin’s father’s brother’s son; of Miss Medwin it will perhaps be enough to state, that the report which Gildea had unexpectedly received of her from the Private Enquiry Office was correct, and that she was the possessor of a moderate fortune who had come out to Australia, half for a change from her English life of which she was weary, half in search of an old schoolfellow to whom she was much attached.

Gildea and Maddock stepped out together along the lawn and mounted the steps that led up to the sitting-room balcony. The sunlight, intercepted by an angle of the house, covered half of this portion of it, almost so exactly half that the glass door, open in the middle of the bay window, was partly in the sun and partly in the shade. As they reached the balcony, Gildea, with the gesture of a courteous host, indicated to Maddock to enter first, but he, with the no less courteous gesture of a guest, refused and returned the indication. Gildea stepped into the open doorway and, as he stood there for a moment with the sunlight and shade playing upon him, met the gaze of Miss Medwin, seated upright, looking almost proudly before her. Behind her was the dark red of the curtain with its subdued white of delicately wrought muslin. Two rays of sunlight lay along the rich variegated colours of the carpet, diffusing a little light about her. She was very beautiful. They had recognized one another at once. And more. They both were undergoing that feeling of half-forgotten recollection that affects us with such unprepared and mystic strangeness. Had they, then, seen one another before that day when she had almost ridden over him under the Domain trees? had they met in some way similar to their meeting now? At such moments the past, the present, and the future, all half unknown, seem to join hands, and kiss, and part with eyes dimmed with a regretless regret.

It had passed in a few moments. Gildea, with something that might be called a sudden freak of tact, stepped into the room, turning a quite self-possessed face to Mrs. Medwin. She was sitting on a sofa dispensing serene little nothings to Alcock, whose face and manner beamed with social polish. Gildea came straight to her and made his greetings with winning grace: then, obeying a slight gesture of hers, moved aside and she introduced him to her niece, Miss Medwin. With the same winning grace, head courteously bowed, he stepped to Miss Medwin, and lightly raised the hand she held up to him. Maddock was greeting Mrs. Medwin.

“I think,” said Gildea smiling slightly, “I think, Miss Medwin, that we are not quite strangers.”

“And how is Mrs. Maddock?” asked Mrs. Medwin, “I hope she is quite well.” Gildea sat down in a chair by Miss Medwin.

“No,” answered Miss Medwin gravely, “I was careless enough to have almost ridden onto you.”

“The carelessness was mine. I was dreaming. Day-dreamers should be awakened.” Maddock was assuring Mrs. Medwin that Mrs. Maddock was in excellent health, and at this very moment enjoying herself quite satisfactorily without the society of her lord and master.

“Indeed,” said Mrs. Medwin, “I hope we shall be able to see her before we leave Sydney. We are stopping at Winslow’s.”

“That,” Miss Medwin said gravely again, “seems to me to depend a good deal on the day.”

“Mr. Medwin is with you, Mrs. Medwin?” interrogated Alcock with his politest manner, “I understood that I should not have the pleasure of seeing him till monday or tuesday?”

“It is true,” said Gildea, “that to-day the reality of things is so troubling to the peace and pleasure of many of us, that it is cruel to wake us from our dreams.”

“Oh no!” said Mrs. Medwin with her usual unruffled serenity, “Mr. Medwin is not coming up till tuesday or perhaps wednesday.”

A swift sense of the humour of a social scene like this, where the tendency of things is for the dramatis personæ to beat unlimited time with musical voices, graceful gestures, and a charming expression of countenance, dawned upon Gildea as a memory of almost distant days. The poetry of society is mostly expended in its common-places. To be able to do this is an art, an art of which provincial and colonial society is ignorant. Hence Gildea’s sense of the humour of the present scene was as an almost distant memory. “Here,” he thought, “we have four excellent musicians who would make the most charmingly meaningless quartet possible, Alcock being reduced to the part of accidental audience.” It was not, of course, that Gildea’s talk with Miss Medwin was social time-beating: it was, rather, spiritual time-beating, rendered in a manner that partook of the social. Miss Medwin had not recovered from the to her strange sensations of this second sudden meeting with him: she was neither as consummate a master of her emotions as he was, nor careful of becoming one, nor yet was she prepared, as he was, for their meeting: she was left by it as one is who has had some swift revelation of good or evil in himself—considering himself if he really was this, is that, and will be something that contains them both. The individualities of other men she had known had touched her as much, or almost as much, as his had on that day in the Domain, but none had ever entered into her and, as it were, “blown a thrilling summons to her will” as his had, as he stood looking at her in the shadowy sunlit doorway there. And her will had answered that summons, and instantaneously. To him that sight of her, sitting upright, looking almost proudly before her, was ever to be as the sight of an Antigone, one who felt “it was better not to be than not be noble,” the depth of whose scorn for unworthiness was equal to her love, high as the everlasting hills, deep as the unplumbed sea.

“Yes,” she said, “it is sometimes cruel to wake us from our dreams, and yet it is best, I think.”

“—You think it is best to modify our poetry with prose? Was it better to have awakened Shelley, and given us his ‘Prometheus’ with wooden limbs of a day’s social dogmatism, than to have let him make delicate music in the italian woods and by the italian shores, for ever sweet and fair?”

“So he told me,” said Alcock, “and I was very glad to hear it. The interests of all wealth, whether in land or in money, is identic. But we have no organization.—And Labour,” he added with a look to Maddock, “as Mr. Hawkesbury just told us, is organizing, if it is not already organized.”

If it had been possible for Mrs. Medwin to be amazed at anything, she would have been amazed at this. Hawkesbury had a few years ago been an employé on one of Medwin’s stations, the very station to which she was now on her road. This was a reflection which was positively annoying to her. “It would,” she had once simply remarked, “have been as well perhaps, if he had eaten some poisoned meat when he was there, as they used to say the troublesome blacks did. He is a danger to society.” Sydney Medwin, who liked to do his best to ruffle his mother’s serenity now and then, used not unfrequently to speak in praise of Hawkesbury (his friend Hawkesbury, a clever fellow too, and who would make his mark out here yet!) and had once even, as Gildea told Maddock, offered to introduce him to her. “You know, Sydney,” said Mrs. Medwin simply, “I am not interested in Mr. Hawkesbury. If you like to make up a shooting-party at Lathong,” (a station of Medwin’s in Victoria), “with all the men on the station, I daresay he would be pleased to join you.”—What, then, was the meaning of Mr. Alcock’s remark that this firebrand socialist, this impertinent journalist and pamphleteer, had been just telling something to Mr. Alcock, Dr. Maddock, and presumably Sir Horace?

“I’m sure,” said Alcock with his politest manner again, “that we all of us cannot be too—too pleased to have found a lady who realized this, and could help us to what we so much want—a ... a sort of general rallying-point.—Nothing,” he proceeded, “struck me so much in England as the use that the political parties made of their social gatherings, and they tell me that this was much more the case once than it is at present.” Alcock found a certain amount of difficulty in saying that he thought women might, after all, be made of some use in political life, in a manner that should be pleasing to this woman.

The talk progressed more or less easily, Maddock, with a humorous perception of the effect Alcock’s innocent allusion to Hawkesbury had produced on Mrs. Medwin, playing the part of conversational mediator between the two.

“You are not, then,” said Gildea, in answer to a remark of Miss Medwin’s, “in sympathy with dreams and dreamers?”

“No,” she answered shaking her head, “not if they take their dreams for realities. It is just, I think, because we have been dreaming so long and dreaming so much, that our waking is so miserable.—You speak of prose and poetry,” she continued, turning her head a little and looking at him, “as if the prose had something disagreeable in it. Well, so it may have—to the dreamers. I too am a dreamer, of course, in my way; but I dream about the earth and the things of the earth, and so my dreams are real as the wind is real, or the sunlight, or the moonlight, or the light of the stars, none of which fear the contact of the earth or the water. But these people seem to me to dream of the things of heaven, filling all space with them. But space is empty—at any rate of things like theirs.”

“You do not believe,” he said, “as Taine does, that ‘at bottom there is nothing truly sweet and beautiful in our life but our dreams?’”

“Yes,” she said, “yes and no! But what does it matter what I believe? I have no opinion of my own in this way. You would make me dogmatic. Now I shall always try not to be dogmatic. I rebel against defining things, especially things that I like; they are never the same afterwards. But I am often doing this, and I have to suffer for it. This comes of being born in an age which can describe everything and do nothing.—You see, you make me petulant!”

It flashed across Gildea’s mind as she finished speaking that there was a great difference between the manner of his talk with this girl and with that bright intelligent girl in Melbourne. He perceived the difference, and the greatness of the difference, but not much farther. It was many years, and in point of spiritual time many ages, since Gildea had been blind to the fact that another nature was influencing and being influenced by his own with the force of fatality. It is the distinguishing mark of the moderns that they are not blind in this respect. None of Shakspere’s men, not even the intellectual Hamlet, get beyond a suspicion that Fate is playing upon them. The chief cause of Hamlet’s delay lies in this suspicion and his antagonism to it: the others submit blindly, and only recognise fatality when the “wheel has come full circle,” but the process of fatality is all unknown to them, not even a mystery. Miss Medwin too was in the same state as Gildea but even deeper in it. She spoke to him as she had never spoken to anyone else in her life, as to a comrade, without leaning, without supporting, with complete simplicity. The spell that compels a mutual truthfulness is the perception that you understand and are understood.

“I see,” he said, “that you complain of your age because its senses are deranged, and idlers like me because the gifts that it assigns to the doers, as opposed to the thinkers, are not gold but tinsel.”

“No, no,” she said, “I do not complain of my age! If I complained of anything, it would be of myself who am unfit for my age. And I do not think that the gifts of our actions are tinsel.”

“Perhaps you are right, and the fault is mine because my senses are deranged?”

“There is great room for action now, as it seems to me. If a man appeared to-morrow with the secret of attraction in him—the secret that Napoleon had or Byron—he would control us as much as they did. They are ours too, these men.”

“But we think too much? we can describe everything, and do nothing?”

“I do not know,” she said, “I have no opinion!”

“Alice,” said Mrs. Medwin.

“Yes, aunt,” answered Miss Medwin.

“Will you please make the tea?” she said.

Miss Medwin rose at once, Gildea rising too, smiling. It was Mrs. Medwin’s peculiar charm that, at certain apparently eccentric moments, she would speak and act with the pretty spontaneous sweetness of a young girl. This was the scent this wonderful flower had retained, despite all the terrible heats of the noontide and frosts of the dawn that had fallen upon its life. She had spoken in this manner now.

Miss Medwin went behind the tea-table which Edgar had just brought in and on which he was placing the bright silver tea-urn, and the water-can with its blue-violet-flamed spirit-lamp; then, at a nod from Gildea, disappeared. Miss Medwin poured out a cup of tea which Gildea took to Mrs. Medwin, returning for the milk and sugar, while Miss Medwin took the second cup to Maddock, who received it with suave and charming thanks. Mrs. Medwin thanked Gildea, who passed on with the milk and sugar to Maddock, and, as he returned to the tea-table for the cakes and biscuits, passed Miss Medwin with the third cup on her way to Alcock. Alcock received her with thanks profuse and jocular.

“Do you take milk and sugar?” asked Miss Medwin.

“No, no, thank you, Miss Medwin,” returned Alcock, “I take neither!”

Gildea arrived, with a plate of cakes in one hand and a plate of biscuits in the other. Mrs. Medwin recognised in the biscuits those of a sort to which she was somewhat addicted, and divined that Gildea had noticed the fact.

“Thank you, Sir Horace,” she said, with her manner of pretty spontaneous sweetness, “And presently Alice shall play for you. I know you will find her style of playing a treat.”

Sir Horace made a suitable reply and passed on with the cakes and biscuits. Mrs. Medwin and Maddock began to talk together, Alcock playing the part of silent member.

“There is your tea,” Miss Medwin said to Gildea as he came back to the tea-table. She was standing with her own cup in her hand as if about to move away to a seat. Gildea proffered the biscuits. She took one. He put down the plates and took up his cup.

“You are an epicure in tea,” she said, sipping a little of hers from her tea-spoon, “are you not?”

“I do not know,” he answered with a slightly amused look, “but I believe that the Russians are the only people in Europe who understand it.”

“They take neither sugar nor milk, do they? and a slice of lemon floating in the tea?”

They were moving back to their places. He assented.

“And who are the only people in Europe who understand coffee?” she asked.

“Undoubtedly the French.”

“Ah, you mean the café au lait—with the milk and coffee both boiling and poured in together? I like it that way, but not with too much milk. We had a french cook once who used to make it for us, and, as I liked it, of course I found out how to make it myself.”

“Yes,” he said, “certainly coffee with cold milk is a barbarism; but the shape in which I like coffee best is as, what the French call, café noir.”

Miss Medwin said she had never seen it in that way, and, in answer to Gildea’s slight expression of surprise, explained that she had never been in France. Gildea described the café noir and the proper manner in which to drink it.

“You fill the spoon with cognac,” he said, “into which you put a lump of sugar—In France the sugar is in little thin slabs, not, as with us, in squares—and then you set the cognac alight. This melts down the sugar and, when all the spirit is burnt up, except that which saturates the sugar, and goes out, you put in your spoon. The flavour of burnt sugar and cognac is pleasant.”

“It is indeed, Sir Horace,” said Alcock, tired of playing the part of silent member in the other conversation, “I drank it that way myself in Paris. A friend of mine, an American told me of it. Paris is a very pleasant place. You have a treat in store for you, going there, Miss Medwin.”

“Yes,” she answered, “I should like to go to Paris; the Louvre is there.”

“A very fine collection,” said Alcock, “I was much struck with it! Unfortunately all the best works of art are now either in collections, or so expensive that they are out of the reach of us Australians who have claims upon us more pressing. You saw the Picture Gallery in Melbourne?”

“Yes, I saw it. I think it is rather painful. I liked the Library better.”

“The building—the room, you mean?”

“No, I meant the books. I used to go and sit there and read.”

“Oh indeed?” said Alcock. “And what now do you think of the Picture Gallery here?”

“Alice,” said Mrs. Medwin, “you are not to say! I won’t have you say that the things in Sydney are better than in Melbourne!”

“Very well, aunt,” said Alice, “then I will not say it.”

“And now,” said Mrs. Medwin, “I want you to play for us.”

Miss Medwin rose at once with a look for the piano, which was on the other side of the curtains. Both she and Gildea were amused and delighted by Mrs. Medwin’s characteristic interruption and command: Maddock was amused: even Alcock, who did not yet know her ways, was too much influenced by the charm of this her happiest manner to think it rude or imperious. “She is such an invalid,” he said, recounting this incident as an anecdote to a friend of his at the Melbourne Club, “and rules everyone about her like a little empress. But her manner is irresistible, really irresistible; and it doesn’t offend you in the least—in fact you rather like it. There is no woman in Melbourne who could help us to consolidate a party in the english social manner as she could. And I really attach—I really do!—considerable importance to the idea.” Such was the subsequent expression of the thoughts which were passing through the mind of Alcock as Gildea, having held back the curtain for Miss Medwin to pass, was opening the piano for her. Mrs. Medwin sat in serene unconsciousness of the possibility of her manners being considered as otherwise than her own, and would have been surprised if she had heard that anyone thought they were open to question.

“Is there any piece, aunt,” asked Miss Medwin, bending back so as to see Mrs. Medwin through the curtains, “that you would like me to play?”

“Oh no!” Mrs. Medwin said, “Why, I wanted you to play for Sir Horace, not for me!”

Miss Medwin smiled assent, and, after a few moments’ pause to consider what piece she would play and to collect her thoughts, began. The piece was the one which she considered would most please her audience, and which of course she knew. It was Chopin’s Eleventh Nocturne. It suited her humour at many times, but particularly at the present. The Nocturne is divided into two parts: passionate and half-weary wandering, and rest in which passion is merged in peace. To her it conjured up the vision of a twilight road winding up between woody rolling fields and a plantation. The dark figure of the man, whose passionate and half-weary wandering is here expressing itself, is coming slowly up the road. Low down and far away behind the close straight stems of the plantation lie a few pallid veins of sunset light. The shadows are stealing swiftly around him. He is near to hopelessness, near to the wish to

but passion and yearning are still too strong in him for self-abandonment. Then he hears sounds—a strain of music and voices—the nuns or monks perhaps, singing an evening hymn to the blessèd Mary, mother of passion and of peace! He moves on slowly and softly, listening. His hopelessness, his weariness are soothed into rest: trust enters into him, trust in the aims of life, that general life in which his own is now merged, even as the yearning of passion is lost in the sweetness of peace....

When she had finished, there was a long pause, and then Gildea thanked her for the pleasure she had given him. Mrs. Medwin and Maddock began to speak of the piece, Maddock expressing his pleasure at it and his admiration for Miss Medwin’s playing.

“You are, then, a lover of this Chopin?” said Gildea to Miss Medwin. “But he is not your Master, as you would say?”

“No,” she answered, “he is not my Master.—I suppose you mean Beethoven by that?” she added, looking up at him. He assented.

“And yet,” she said, “I cannot somehow call even him Master. I do not love music as I ought to do—especially Beethoven and Wagner. They are great, these men, very great, but I cannot lose myself in their spirit as I should do. I often feel this.”

“It was one of Heine’s few fantastic sayings,” said Gildea, “that Chopin was the Raphael of the piano, and indeed a piece like this, or the stately opening of the Thirteenth Nocturne—You remember it?” (She assented)—“or the Marche Funèbre, help to see what he meant; but to call him a Raphael seems to me inapt. No Raphael, for instance, would have dreamed of so entirely giving himself up to the influence of his passion as Chopin does. Surely it is not in his spirit that you can lose yourself?”

“No,” she said, “less than in Beethoven’s. But perhaps Heine only meant his expression about Chopin comparatively. Chopin, you remember, is the only great composer who devoted himself to the piano. Certainly he is a master of it, but his style of art is not like Raphael’s—at least so far as I know of Raphael.”

They came back talking into the other room, where Gildea, from a glance at Mrs. Medwin’s face, perceived that she now wished them to go down to the yacht. In a few minutes he brought the conversation round to the subject and, having asked and she having expressed her wish, the party was presently crossing the lawn on its way down to the small landing-stage, close to which the “Petrel” had now been brought in. Mrs. Medwin, between Maddock and Alcock, was some yards ahead of Gildea and Miss Medwin who were following them.

“You did not know,” Gildea was saying to her, “that Mr. Hawkesbury was a friend of mine? He has been having lunch with us, and only just went away before you arrived. He, and another friend of mine whom you perhaps have met in Melbourne, Mr. Fitzgerald—No?—were unable to stay.”

“So I supposed,” said Miss Medwin, “or something like that.—You do not perhaps know,” she added, “that my aunt has a dislike for him that really almost amounts to antipathy?”

“Yes,” said Gildea, “I was aware of it: his social opinions are too much for her, and Sydney Medwin annoys her by constantly mentioning both them and him. A meeting would have been awkward indeed, but I made my calculations carefully, and I should have regretted not giving my friend Fitzgerald the opportunity of making Hawkesbury’s acquaintance. In a few days one will be going due north and the other due south, but I hope they will meet again later on. Two more charming examples of the two species of enthusiast it would be hard to find.”

“What do you call the two species?”

“The enthusiast of heat and the enthusiast of light: both are to me equally beautiful, equally charming!”

“Mr. Hawkesbury, then,” she said, “is the enthusiast of heat? I have never known any man so much in earnest as he is. He seems to understand nothing but devotion or abhorrence; and yet how well he generally conceals this from those whom he thinks unworthy of the knowledge of it! His patience and courtesy have often astonished and filled me with admiration. I have heard him arguing with a stupid opponent, and I have heard him addressing a crowd. His self-restraint, his clearness, were simply wonderful. Has he ever spoken to you of his friend and Master, as he says,—James Holden?”

“No,” answered Gildea, “but I happen to have seen Holden myself.—But here we are!”

Alcock from the deck and Maddock from the shore had assisted Mrs. Medwin over the plank into the “Petrel,” and now Miss Medwin, after shaking hands, expressing her regrets that he could not come, and saying good-bye to Maddock, followed.

Mrs. Medwin, Miss Medwin, Alcock and Gildea gathered opposite Maddock, with whom they talked while the ropes were being cast loose and the yacht got ready for starting. Then, as she glided away, bending slightly as the wind caught and filled her sails, Maddock took off his hat and stood bare-headed, bowing and waving farewell.

A more charming day for such a trip, it would have been hard to choose. The air was warmer than in the morning, but the breeze was still strong enough to prevent the volumes of foul smoke which issued from the funnels of the harbour steamers from polluting the air and spoiling the view. The “Petrel” made straight for the main channel of the harbour in the direction of the Heads.

While Gildea was away talking with his skipper about the arrangements that had been made for the trip, the other three passengers moved about looking at the yacht, praising and admiring its neatness and cleanness. And it was worthy too both of the praise and admiration which they bestowed on its general completeness, that namely of silence, and of the praise and admiration which they who were skilled in such matters bestowed on its sailing-powers.

Presently Gildea rejoined them, and the conversation flowed on lightly and pleasantly.

“I notice,” said Miss Medwin, “that you carry very little gear up aloft. Your masts too are unusually tall, are they not?”

Gildea gave a pleased smile.

“Yes,” he said, “they call her the ghost yacht at Cowes. I use as little hempen rope as I can. When the great point is speed, every extra inch that you give to the prise of the wind is of importance. The steel, you see, does not offer half as much resistance as the ordinary hempen rope. Besides which, I have in several cases done away with a rope altogether where I believed one, if properly handled, could do for two.”

Miss Medwin, who knew the rigging and handling of a sailing-ship fairly well, asked for an explanation of how one or two things were done, which he gave her with a certain pleasure.

“And what,” she said, “do your sailors think of your alterations?”

He laughed.

“They say the Old Man—that is my name with them—”

“It is the name of all skippers with their sailors, is it not?” she asked smiling.

He assented.

“—They say, or rather used to say, that I had a twist that way. The conservatism of sailors and builders as regards ships is quite wonderful. Imagine that, when they came to build iron sailing ships instead of wood, they actually had and have the stupidity to put up masts of the same circumference as the old wooden ones, although thereby they gain no extra strength, and expose square yards on yards needlessly to the prise of the wind! I would venture to say that this alone makes a difference of three or four knots per hour in a head wind to the speed of the vessel.”

Miss Medwin thought Gildea more charming in his capacity of intelligent amateur captain than as consummate master of things social. They moved down together towards the stern, and stood there talking and looking forward. Mrs. Medwin and Alcock were standing together talking a little way in front of them. Then Edgar appeared with seats and rugs, which he offered to Mrs. Medwin and Alcock, who sat down, Mrs. Medwin with a rug over her knees, and then came aft to the other two, who accepted two chairs, but for the present remained standing as they talked.

Presently there came a pause in the conversation and Miss Medwin sat down, Gildea following suit. The pause became a silence. At last he broke it.

“You have noticed,” he said, “how different is the effect on you of the sea, in a steamer and in a boat?”

“Yes,” she said, “I have noticed it. The steamer goes its own determined way, breaking its sympathy with winds and waters, and you—you are so high up that you cannot mingle in the being of the spirits, the breathings of their lips, the wavings of their hands, the tossings of their hair.”

“Where,” he said smiling,

She smiled in turn. She was looking before her across the sunny rolling billows to where, against some high brown jagged rocks, the foam-mantle of the breakers rose ever silently and fell. She was breathing in gently and serenely the delight of the sea, the bright breeze, the movement of the yacht, the divine blue free expansion of the clouds and skies. There was a silence.

“You are not fond of steamers, then?” he asked with a side-look.

“No,” she said, “except in rough weather, and then I too feel the elation of my kind,—the frail race of men which can yet dominate the winds and waters and make their paths along the neck of the untameable sea.—You do not know,” she added, leaving her extraneous delight for a moment and looking at him with a touch of self-amusement, “you do not know how I swell with pride when I watch a great man-of-war sailing on and on with such serene confidence, dominating the expanse of water like a thing of self-evident strength and beauty. I remember once making sand-forts with some children in England in a little rock-girt cove, and suddenly I looked up and there, almost filling our narrow horizon, was a great white troop-ship passing close to the shore. It struck me quite dumb for a moment; and then I began to applaud and shout like a Bacchant, the children following suit.” She turned her face away again, laughing, looking here and there, delighting again in what she felt and saw.

“You are a true daughter of kindly men,” he said, laughing too, all suspicion of mockery passed away from look and tone. There was another silence. Gildea was beginning to perceive in himself a feeling he had never felt before, the feeling that he was in the presence and even in the influence of a girl-woman, (such was the idea presented to him), of a spiritual force as consummate as, but wholly differing from, his own. In a few moments he had recognized this, and by a wonderful stroke of intuition divined the meaning of it. It partook of the nature of a revelation. He seemed to see all his past life in a new light. He felt that she—she, this woman, this girl, this child here—had, by some unknown wonderful means, won the true talisman of life, that talisman whose omnipotence is perpetuity. It was, then, possible, after all, to combine perfect knowledge of life with the radiant joy and peace of perfect trust in it!—It partook of the nature of a revelation and, to second thoughts, of a delusion. His lip curled: he almost despised himself for the swift speed with which a suddenly begotten hope had leaped to a birth whose form and pressure was but the mask of credulity. “There has been no man,” he said to himself, “save Goethe, who knew what life was and yet could have a weariless joy in it. Carlyle well said that this man was to have no imitators or successors.—Nostra vita a che val? solo a spregiarla.” And yet the idea of a new life, a life wherein might be found something more than sweet resignation, hedonistic merely or even optimistic, but supplying thought, action, and speech with a motive-power whose strength should be in its truth—the idea would not be shaken off by mere self-contempt at credulity in it.

“To tell you the truth,” he said to her, “I could almost envy you your pure free joy in things.”

She looked at him, surprise passing swiftly into serene observation.

“What troubles you,” she said, “that you should not have it yourself?”

He smiled slightly as he answered her.

“Pleasure, however sweet, however clear, is not joy.—And yet,” he added quickly, “I would not change my pleasure for your joy.”

“No?”

“A child has joy, a man has pleasure: joy, then, is a step backward. It may excel in height, as we should say, but breadth is the finer quality. The mountains are noble, but the sea, encompassing all lands, is great.”

“The sea also is deep, it has its valleys whose shadow is nadir to the zenith peaks and light. I will not grant you your simile. You must not mock at joy, for joy is the gift not only of childhood which precedes, but of maturity which follows, manhood. I would sooner be a Christian and have joy than a Heathen with only pleasure.”

“Christianity,” said Gildea, “is spiritual opium. You do not eat it?”

“No,” she said, “I see no use in drugs. But, as I said, I would sooner take drugs that give me joy than live on meats and wines that only gave me pleasure. Joy is mine, but pleasure is every one’s.”

“You had, then, once the temptation of drugs?”

“Yes,” she assented a little dreamily, “I had the temptation.—And yet,” she added with a sudden return of interest, “it is wonderful how little of these drugs you can take, and live with energy and joy. Are the lips of Monica pallid or her eyes stony? Theresa has a clear mind: she can set her house in order. The songs and glories of the Creatures, do they not pass purely and freely, as you say, through the lips of Saint Francis?”

“True, but for us this aspect of the thing is past. The central trust in the Christ-God is a skeletoned shadow, that the grate holds up a moment beyond its time of falling in. You see it lying, a pile of shapeless ash, and wonder it ever stood. The Mother of Love and Grief appears no more save in the brilliant burning of distorted vision. It is a case of opium or nothing!”

“You are right,” she said, “and so I saw it.”

“What, then, remains,” he asked, “but resignation? There is no joy in patience. Nay, worse, there is little pleasure. I too take drugs, and I have more than once thought that, if Fate had not kindly given me the wherewithal to buy them, I should have ended the dreary business for ever. What is the good of our life except to despise it? says Leopardi. It is just bearable with drugs, but, without, I cannot think it worth the bearing. Pure indifference keeps more of its high souls alive now than the world wots of. They are careless of life, but they are equally careless of death. They live merely waiting for chance to kill them, or for life to become unendurable enough for them to care to kill themselves. Such men are not miserable. Sometimes, it is true, they suffer disgust; but they know nothing of despair, for despair means illusion, and they have the truth. Sometimes, again they have pleasure. But how, tell me, is it possible to have at once both truth and joy?”

“All this,” she said, “I too felt, and not so long ago—although I could not have put it to myself so clearly. You, I think, have learned your belief more by living than by reading: with me it was different. Before I began properly to live,—to be free, that is, to examine and try everything for myself,—I had arrived at my belief, and all my living has only confirmed me in it.”

“What is your belief?” he asked.

She smiled and shook her head.

“I will not try to tell it you explicitly,” she said, “for fear of harming it. Analysis is a mistake, and now I have so long known this, that I have little temptation to give way to it. You, it seems, have tried to be a Heathen. You gave yourself up to the natural joy of your youth and fortune, your health and strength and riches and powers, until the joy turned to pleasure and the pleasure to almost pain. Then you went for interest to the spiritual life of those about you, and again joy turned to pleasure and pleasure to almost pain. But you—you were not one that knew how to be resigned! You could not, as your great Master could, add to the ‘Vanity of Vanities, all is vanity’ the ‘Fear God and keep his commandments; for this is the whole duty of man.’ Far otherwise with you, as you have told me, was ‘the conclusion of the whole matter.’”

“And you?” he said with the tone of comrade to comrade, “and you?”

“I had a revelation. It took place in a London fog in front of a fire in a little backroom where I had my books. And, as it were, scales fell from my eyes, and I saw men as trees walking.” Gildea, the true arch-mocker, for the first time in his life had to undergo the sensation of doubt whether or no he was being mocked at.

“Well?” he said.

“Well, I was in a rather miserable state at the time. Someone to whom I was attached had had to leave me. I was sick of trying to satisfy myself with the life of pleasure as pleasure, and I had the temptation to take spiritual drugs, for I felt an appalling loneliness of soul. I thought that no one had ever looked at things as I felt I should like to look at them, and I was at times almost afraid that I was suffering under a delusion that might end in something very like madness. Then I had my revelation. I found out that there had been a whole race whose central belief was the one I was stretching out my arms to.”

“Greece?” said Gildea, “Greece?”

“Yes, Greece! Here I found were men who realized the secret of life, who knew what Truth was. They looked at life as it was, and they saw calmly and clearly that the butterfly’s life is enough for the butterfly, and the man’s for the man. They took no spiritual opium as the Christians do: they have no yearning love. They have not resignation as the Heathens have, resignation that sullenly accepts the evil, or that brightly determines to make the best of the good in things. They have better; they have truth and light and joy! Take, then, your Christian Faith and Love: your Heathen Trust and Hope: I am a Pagan, and my care is Truth and Light!—And I found,” she went on, “I found, after a time, that there had been others in these later days that had looked, or striven to look at things, as I did. Such was Goethe, such was Keats. With Goethe the freedom of his Paganism was bought at a great price, but Keats was born free. When Goethe recognised what it was to have been a Christian, to be a Heathen, and to wish to be a Pagan, he renounced his past and present with all the strength of his soul, and fixed his eyes resolutely on his future. But he never won it—that is to say, as he had won the others. He was never a Pagan as he was a Heathen or a Christian. The Second Part of Faust is not like the First. It is not with impunity that we have passed through the Christianity of Catholicism and the Heathenism of the Renascence. A Dante or a Shakspere could not be shaken off by a Goethe, and a Sophokles wholly put on. Is a great pagan soul possible yet? How shall we say no with what Keats might have become before us?—Sometimes I think,” she said a little dreamily, “that I am the only one of my time who understood these great men; Goethe, the god of the Transition, Keats, the Herakles of Modernity, strangled in his cradle by the serpents of Hera! And, for either of them, I would readily have given my life.” ...

Mrs. Medwin turned round towards them, Alcock turning too, as if they had reached a point in their conversation in which a break was expedient. Then Mrs. Medwin and Alcock rose and came up to them.

“Is not the water exquisitely clear?” she said to Gildea, “It reminds me of Capreae. It only wants the beautiful coral rocks.”

Gildea smilingly assented. He remembered a remark of Mrs. Medwin’s to the effect that, as you approached Melbourne from the north, it was like the bay of Naples with Vesuvius.

“Miss Medwin,” he said, with the smile changing on his face and becoming sweet and radiant, “Miss Medwin has just been explaining to me a passage from Goethe which I never understood.”

“Indeed?” said Mrs. Medwin, “I did not know you read German, Alice. Was it a passage from Faust? I think Faust is very difficult, and I do not understand the Second Part in the least.”

“No,” answered Gildea, “It was not from Faust.—

“That is not very difficult, Sir Horace,” said Mrs. Medwin.

Gildea, in answer to the dumb look on Alcock’s face, who did not happen to know German, translated it with courtesy:

“‘I resolved to wean myself,’” he said, “‘from halves, and to live for the Whole, the Good, the Beautiful.’”

“And what does it mean?” asked Alcock.

“Ah,” answered Gildea smiling, “Miss Medwin must tell you that!”

April, 1885.

THE END.