"Were a mere interlude," replied the squire briefly. "After the completion of the first part of my work, there were certain deposits left in me which it was a relief to get rid of, especially in connection with my renewed impressions of England," he added drily.
Elsmere was silent, thinking this then was the explanation of the squire"s minute and exhaustive knowledge of the early Christian centuries, a knowledge into which--apart from certain forbidden topics--he had himself dipped so freely. Suddenly, as he mused, there awoke in the young man a new hunger, a new unmanageable impulse towards frankness of speech. All his nascent intellectual powers were alive and clamorous. For the moment his past reticences and timidities looked to him absurd. The mind rebelled against the barriers it had been rearing against itself. It rushed on to sweep them away, crying out that all this shrinking from free discussion had been at bottom "a mere treason to faith."
"Naturally, Mr. Wendover," he said at last, and his tone had a half-defiant, half-nervous energy, "you have given your best attention all these years to the Christian problems."
"Naturally," said the squire drily. Then, as his companion still seemed to wait, keenly expectant, he resumed, with something cynical in the smile which accompanied the words,--
"But I have no wish to infringe our convention."
"A convention was it?" replied Elsmere, flushing. "I think I only wanted to make my own position clear and prevent misunderstanding. But it is impossible that I should be indifferent to the results of thirty years such work as you can give to so great a subject."
The squire drew himself up a little under his cloak and seemed to consider. His tired eyes, fixed on the spring lane before them, saw in reality only the long retrospects of the past. Then a light broke in them, transformed them--a light of battle. He turned to the man beside him, and his sharp look swept over him from head to foot. Well, if he would have it, let him have it. He had been contemptuously content so far to let the subject be. But Mr. Wendover, in spite of his philosophy, had never been proof all his life against an anti-clerical instinct worthy almost of a Paris munic.i.p.al councillor. In spite of his fatigue there woke in him a kind of cruel whimsical pleasure at the notion of speaking, once for all, what he conceived to be the whole bare truth to this clever attractive dreamer, to the young fellow who thought he could condescend to science from the standpoint of the Christian miracles!
"Results?" he said interrogatively. "Well, as you will understand, it is tolerably difficult to summarise such a ma.s.s at a moment"s notice. But I can give you the lines of my last volumes, if it would interest you to hear them."
That walk prolonged itself far beyond Mr. Wendover"s original intention.
There was something in the situation, in Elsmere"s comments, or arguments, or silences, which after a while banished the scholar"s sense of exhaustion and made him oblivious of the country distances. No man feels another"s soul quivering and struggling in his grasp without excitement, let his nerve and his self-restraint be what they may.
As for Elsmere, that hour and a half, little as he realised it at the time, represented the turning-point of life. He listened, he suggested, he put in an acute remark here, an argument there, such as the squire had often difficulty in meeting. Every now and then the inner protest of an attacked faith would break through in words so full of poignancy, in imagery so dramatic, that the squire"s closely-knit sentences would be for the moment wholly disarranged. On the whole, he proved himself no mean guardian of all that was most sacred to himself and to Catherine, and the squire"s intellectual respect for him rose considerably.
All the same, by the end of their conversation that first period of happy unclouded youth we have been considering was over for poor Elsmere. In obedience to certain inevitable laws and instincts of the mind, he had been for months tempting his fate, inviting catastrophe.
None the less did the first sure approaches of that catastrophe fill him with a restless resistance which was in itself anguish.
As to the squire"s talk, it was simply the outpouring of one of the richest, most sceptical, and most highly-trained of minds on the subject of Christian origins. At no previous period of his life would it have greatly affected Elsmere. But now at every step the ideas, impressions, arguments bred in him by his months of historical work and ordinary converse with the squire rushed in, as they had done once before, to cripple resistance, to check an emerging answer, to justify Mr.
Wendover.
We may quote a few fragmentary utterances taken almost at random from the long wrestle of the two men, for the sake of indicating the main lines of a bitter after-struggle.
"Testimony like every other human product has _developed_.
Man"s power of apprehending and recording what he sees and hears has grown from less to more, from weaker to stronger, like any other of his faculties, just as the reasoning powers of the cave-dweller have developed into the reasoning powers of a Kant. What one wants is the ordered proof of this, and it can be got from history and experience."
"To plunge into the Christian period without having first cleared the mind as to what is meant in history and literature by "the critical method," which in history may be defined as the "science of what is credible," and in literature as "the science of what is rational," is to invite fiasco. The theologian in such a state sees no obstacle to accepting an arbitrary list of doc.u.ments with all the strange stuff they may contain, and declaring them to be sound historical material, while he applies to all the strange stuff of a similar kind surrounding them the most rigorous principles of modern science. Or he has to make believe that the reasoning processes exhibited in the speeches of the Acts, in certain pa.s.sages of St. Paul"s Epistles, or in the Old Testament quotations in the Gospels, have a validity for the mind of the nineteenth century, when in truth they are the imperfect, half-childish products of the mind of the first century, of quite insignificant or indirect value to the historian of fact, of enormous value to the historian of _testimony_ and its varieties."
"Suppose, for instance, before I begin to deal with the Christian story, and the earliest Christian development, I try to make out beforehand what are the moulds, the channels into which the testimony of the time must run. I look for these moulds, of course, in the dominant ideas, the intellectual preconceptions and preoccupations existing when the period begins.
"In the first place, I shall find present in the age which saw the birth of Christianity, as in so many other ages, a universal preconception in favour of miracle--that is to say, of deviations from the common norm of experience, governing the work of _all_ men of _all_ schools. Very well, allow for it then. Read the testimony of the period in the light of it.
Be prepared for the inevitable differences between it and the testimony of your own day. The witness of the time is not true, nor, in the strict sense, false. It is merely incompetent, half-trained, pre-scientific, but all through perfectly natural. The wonder would have been to have had a life of Christ without miracles. The air teems with them. The East is full of Messiahs. Even a Tacitus is superst.i.tious.
Even a Vespasian works miracles. Even a Nero cannot die, but fifty years after his death is still looked for as the inaugurator of a millennium of horror. The Resurrection is partly invented, partly imagined, partly ideally true--in any case wholly intelligible and natural, as a product of the age, when once you have the key of that age.
"In the next place, look for the preconceptions that have a definite historical origin; those, for instance, flowing from the pre-Christian, apocalyptic literature of the Jews, taking the Maccabean legend of Daniel as the centre of inquiry--those flowing from Alexandrian Judaism and the school of Philo--those flowing from the Palestinian schools of exegesis. Examine your synoptic gospels, your Gospel of St. John, your Apocalypse, in the light of these. You have no other chance of understanding them. But so examined, they fall into place, become explicable and rational; such material as science can make full use of. The doctrine of the Divinity of Christ, Christian eschatology, and Christian views of prophecy will also have found _their_ place in a sound historical scheme!"
"It is discreditable now for the man of intelligence to refuse to read his Livy in the light of his Mommsen. My object has been to help in making it discreditable to him to refuse to read his Christian doc.u.ments in the light of a trained scientific criticism. We shall have made some positive advance in rationality when the man who is perfectly capable of dealing sanely with legend in one connection, and, in another, will insist on confounding it with history proper, cannot do so any longer without losing caste, without falling _ipso facto_ out of court with men of education. It is enough for a man of letters if he has helped ever so little in the final staking out of the boundaries between reason and unreason!"
And so on. These are mere ragged gleanings from an ample store. The discussion in reality ranged over the whole field of history, plunged into philosophy, and into the subtlest problems of mind. At the end of it, after he had been conscious for many bitter moments of that same constriction of heart which had overtaken him once before at Mr.
Wendover"s hands, the religious pa.s.sion in Elsmere once more rose with sudden stubborn energy against the iron negations pressed upon it.
"I will not fight you any more, Mr. Wendover," he said, with his moved flashing look. "I am perfectly conscious that my own mental experience of the last two years has made it necessary to re-examine some of these intellectual foundations of faith. But as to the faith itself, that is its own witness. It does not depend, after all, upon anything external, but upon the living voice of the Eternal in the soul of man!"
Involuntarily his pace quickened. The whole man was gathered into one great, useless, pitiful defiance, and the outer world was forgotten. The squire kept up with difficulty a while, a faint glimmer of sarcasm playing now and then round the straight thin-lipped mouth. Then suddenly he stopped.
"No, let it be. Forget me and my book, Elsmere. Everything can be got out of in this world. By the way, we seem to have reached the ends of the earth. Those are the new Mile End cottages, I believe. With your leave, I"ll sit down in one of them, and send to the Hall for the carriage."
Elsmere"s repentant attention was drawn at once to his companion.
"I am a selfish idiot," he said hotly, "to have led you into over-walking and over-talking like this."
The squire made some short reply and instantly turned the matter off.
The momentary softness which had marked his meeting with Elsmere had entirely vanished, leaving only the Mr. Wendover of every day, who was merely made awkward and unapproachable by the slightest touch of personal sympathy. No living being, certainly not his foolish little sister, had any _right_ to take care of the squire. And as the signs of age became more apparent, this one fact had often worked powerfully on the sympathies of Elsmere"s chivalrous youth, though as yet he had been no more capable than any one else of breaking through the squire"s haughty reserve.
As they turned down the newly-worn track to the cottages, whereof the weekly progress had been for some time the delight of Elsmere"s heart, they met old Meyrick in his pony-carriage. He stopped his shambling steed at sight of the pair. The bleared spectacled eyes lit up, the prim mouth broke into a smile which matched the April sun.
"Well, Squire; well, Mr. Elsmere, are you going to have a look at those places? Never saw such palaces. I only hope I may end my days in anything so good. Will you give me a lease, Squire?"
Mr. Wendover"s deep eyes took a momentary survey, half indulgent, half contemptuous, of the nave, awkward-looking old creature in the pony-carriage. Then, without troubling to find an answer, he went his way.
Robert stayed chatting a moment or two, knowing perfectly well what Meyrick"s gay garrulity meant. A sharp and bitter sense of the ironies of life swept across him. The squire humanised, influenced by him--he knew that was the image in Meyrick"s mind; he remembered with a quiet scorn its presence in his own. And never, never had he felt his own weakness and the strength of that grim personality so much as at that instant.
That evening Catherine noticed an unusual silence and depression in Robert. She did her best to cheer it away, to get at the cause of it. In vain. At last, with her usual wise tenderness, she left him alone, conscious herself, as she closed the study door behind her, of a momentary dreariness of soul, coming she knew not whence, and only dispersed by the instinctive upward leap of prayer.
Robert was no sooner alone than he put down his pipe and sat brooding over the fire. All the long debate of the afternoon began to fight itself out again in the shrinking mind. Suddenly, in his restless pain, a thought occurred to him. He had been much struck in the squire"s conversation by certain allusions to arguments drawn from the Book of Daniel. It was not a subject with which Robert had any great familiarity. He remembered his Pusey dimly, certain Divinity lectures, an article of Westcott"s.
He raised his hand quickly and took down the monograph on _The Use of the Old Testament in the New_, which the squire had sent him in the earliest days of their acquaintance. A secret dread and repugnance had held him from it till now. Curiously enough it was not he but Catherine, as we shall see, who had opened it first. Now, however, he got it down and turned to the section on Daniel.
It was a change of conviction on the subject of the date and authorship of this strange product of Jewish patriotism in the second century before Christ that drove M. Renan out of the Church of Rome. "For the Catholic Church to confess," he says in his _Souvenirs_, "that Daniel is an apocryphal book of the time of the Maccabees, would be to confess that she had made a mistake; if she had made this mistake, she may have made others; she is no longer divinely inspired."
The Protestant, who is in truth more bound to the Book of Daniel than M.
Renan, has various ways of getting over the difficulties raised against the supposed authorship of the book by modern criticism. Robert found all these ways enumerated in the brilliant and vigorous pages of the book before him.
In the first place, like the orthodox Saint-Sulpicien, the Protestant meets the critic with a flat _non possumus_. "Your arguments are useless and irrelevant," he says in effect. "However plausible may be your objections, the Book of Daniel is what it professes to be, _because_ our Lord quoted it in such a manner as to distinctly recognise its authority. The All-True and All-Knowing cannot have made a mistake, nor can He have expressly led His disciples to regard as genuine and Divine, prophecies which were in truth the inventions of an ingenious romancer."
But the liberal Anglican--the man, that is to say, whose logical sense is inferior to his sense of literary probabilities--proceeds quite differently.
"Your arguments are perfectly just," he says to the critic; "the book is a patriotic fraud, of no value except to the historian of literature.
But how do you know that our Lord quoted it as _true_ in the strict sense? In fact He quoted it as _literature_, as a Greek might have quoted Homer, as an Englishman might quote Shakespeare."
And many a hara.s.sed Churchman takes refuge forthwith in the new explanation. It is very difficult, no doubt, to make the pa.s.sages in the Gospels agree with it, but at the bottom of his mind there is a saving silent scorn for the old theories of inspiration. He admits to himself that probably Christ was not correctly reported in the matter.
Then appears the critic, having no interests to serve, no _parti pris_ to defend, and states the matter calmly, dispa.s.sionately, as it appears to him. "No reasonable man," says the ablest German exponent of the Book of Daniel, "can doubt"--that this most interesting piece of writing belongs to the year 169 or 170 B.C. It was written to stir up the courage and patriotism of the Jews, weighed down by the persecutions of Antiochus Epiphanes. It had enormous vogue. It inaugurated a new Apocalyptic literature. And clearly the youth of Jesus of Nazareth was vitally influenced by it. It entered into his thought, it helped to shape his career.
But Elsmere did not trouble himself much with the critic, as at any rate he was reported by the author of the book before him. Long before the critical case was reached, he had flung the book heavily from him. The mind accomplished its further task without help from outside. In the stillness of the night there rose up weirdly before him a whole new mental picture--effacing, pushing out, innumerable older images of thought. It was the image of a purely human Christ--a purely human, explicable, yet always wonderful Christianity. It broke his heart, but the spell of it was like some dream-country wherein we see all the familiar objects of life in new relations and perspectives. He gazed upon it fascinated, the wailing underneath checked a while by the strange beauty and order of the emerging spectacle. Only a little while!
Then with a groan Elsmere looked up, his eyes worn, his lips white and set.