The Revolt of Man

CHAPTER VIII

THE BISHOP

AT seven in the morning, Lord Chester was roused from an extremely disagreeable dream. He was, in this vision, being led off to execution, in company with the Bishop, Constance, the Professor, and Grace Ingleby. The Duchess of Dunstanburgh headed the procession, carrying the ropes in her own illustrious hand. Her face was terrible in its sternness. The Chancellor was there, pointing skinny fingers, and saying ‘Yah!’ Before him, within five minutes’ walk, stood five tall and comely gallows, with running tackle beautifully arranged; also, in case there should be any preference expressed by the criminals for fancy methods of execution, there were stakes and fagots, guillotines, wheels to be broken upon, men with masks, and other accessories of public execution.

It was therefore a relief, on opening his eyes, to discover that he was as yet only a peaceful guest of Professor Ingleby, and that the Great Revolt had not yet begun. ‘At all events,’ he said cheerfully, ‘I shall have the excitement of the attempt, if I am to be hanged or beheaded for it. And most certainly it will be less disagreeable to be hanged than to marry the Duchess. Perhaps even there may be, if one is lucky, an opportunity of telling her so. A last dying speech of that kind would be popular.’

Shaking off gloomy thoughts, therefore, he dressed hastily, and descended to the Hall, where most of the party of the preceding night were collected, waiting for him. The tinkling of a bell which had awakened him now began again. Algy Dunquerque told him it was the bell for chapel.

‘But,’ he added, ‘don’t be afraid. It is not the kind of service we are accustomed to. There is no homily on obedience; and, thank goodness, there is no Perfect Woman here!’

The chapel was a long room, fitted simply with a few benches, a table at the east end, a brass eagle for lectern, and some books. The Professor and the girls were already in their places, and in a few moments the Bishop himself appeared, in lawn-sleeves and surplice.

For the first time Lord Chester witnessed the spectacle of a man conducting the services. It gave a little shock and a momentary sense of shame, which he shook off as unworthy. A greater shock was the simple service of the Ancient Faith which followed.

To begin with, there were no flowers, no incense girls, no anthems, no pictures of Sainted Women, no figures of the Holy Mother, no veiled Perfect Woman on an altar crowned with roses; and there were no genuflections, no symbolical robes, no mystic whisperings, no change of dress, no pretence at mysterious powers. All was perfectly simple – a few prayers, a lesson from a great book, a hymn, and then a short address.

The Ancient Faith had long since become a thing dim and misty, and wellnigh forgotten save to a few students. Most knew of it only as an obsolete form of religion which belonged to the semi-barbarism of Man’s supremacy: it had been superseded by the fuller revelation of the Perfect Woman, – imposed, so to speak, upon the world for the elevation of women into their proper place, and for the guidance of subject man. It was carefully taught with catechism, articles, doctrines, and history, to children as soon as they could run about. It was now a settled Faith, venerable by reason of its endowments and dignities rather than its age, supported by all the women of England, defended on historical and intellectual grounds by thousands of pens, by weekly sermons, by domestic prayers, by maternal admonitions, by the terrors of the after-world, by the hopes of that which is present with us. A great theological literature had grown up around the Faith. It was the only recognised and tolerated religion; it was not only the religion of the State, but also the very basis of the political constitution. For as the Perfect Woman was the goddess whom they worshipped, the Peeresses who ruled were rulers by divine right, and the Commons – before that House had been abolished – were members of their House by divine permission: every member officially described herself a member by divine permission. To dispute about the authority of the ecclesiastical Decrees which came direct from the Upper House, was blasphemy, a criminal offence, and punishable by death; and to deny the authority of the Decrees was to incur certain death. It is not, therefore, surprising to hear that there was neither infidelity nor nonconformity in the whole country. On the other hand, because there must be some outlet for private and independent opinion, there were many interpretations of the law, and opinions as many and as various as those who disputed concerning the right interpretation. Under the rule of woman, there could be no doubt, no compromise, no dispute, on essentials. The principles of religion, like those of moral, social, and political economy, were fixed and unalterable; they were of absolute certainty. As to the Articles of Religion, as to the Great Dogma of the Revealed Perfect Woman, there could be no doubt, no discussion.

And now, after a most religious training, Lord Chester – a man who ought to have accepted and obeyed in meekness – was actually assisting, in a spirit half curious, half converted, at a service in which the Perfect Woman was entirely left out. What next? and next?

Ever since Lord Chester had become awakened to the degradation of man and the possibility of his restoration, his mind had been continually exercised by the absolute impossibility of reconciling his new Cause with his Religion. How could the Grand Revolt be carried out in the teeth of the most sacred commandments? How could he remain a faithful servant of the Church, and yet rebel against the first law of the Church? How could he continue to worship the Perfect Woman when he was thrusting woman out of her place? We may suppose Cromwell, by way of parallel, trying to reconcile the divine right of kings with the execution of Charles the First.

Here, however, though as yet he understood it not, there was a service which absolutely ignored the Perfect Woman. The prayers were addressed direct to the Eternal Father as the Father. The language was plain and simple. The words of the hymn which they sang were strong and simple, ringing true as if from the heart, like the hammer on the anvil.

The Bishop closed his book, bowed his head for a few moments in silent prayer, then rose and addressed his congregation; and, as he spoke, the young men clasped hands, and the girls sobbed.

‘Beloved,’ he began, ‘at this moment it would be strange indeed if our hearts were not moved within us – if our prayers and praises were not spontaneous. Let us remember that we are the descendants of those who handed down the lamp in secrecy from one to the other, always with prayer that they might live to see the Day of Restoration. The Day of Attempt, indeed, is, nigh at hand. We pray with all our hearts that we may bring the Return of the Light of the World. Then may those who witness the glorious sight cry aloud to depart in peace, because there will be nothing more for them to pray for. What better thing could there be for us, my children, than to die in this attempt?

‘You who have learned the story of the past; you who worship with me in the great and simple Faith of your ancestors; you who know how man did wondrous deeds in the days of old, and how he fell and became a slave, who was created to be master; you who are ready to begin the upward struggle; you who are the apostles of the Old Order, – children of the Promise, go forth in your strength and conquer.’

Then he gave them the Benediction, and the service was concluded.

Half an hour afterwards, when the emotions of this act of worship were somewhat calmed, they met at breakfast. The girls’ eyes were red, and the young men were grave; but the conversation flowed in the accustomed grooves.

After breakfast, Lord Chester was intrusted to the care of the pale and austere young man who had been first presented to him.

‘Clarence Veysey,’ said the Bishop, ‘is my secretary, my private chaplain, and my pupil. He is himself in full priest’s orders, and will instruct you in the rudiments of our Faith. We do not substitute one authority for another, Lord Chester. You will be exhorted to try and examine for yourself the doctrines before you accept them. Yet you will understand that what you are taught stood the test of question, doubt, and attack for more than two thousand years before it was violently torn from mankind. Go, my son, receive instruction with docility; but do not fear to question and to doubt.’

‘I am indeed a priest,’ said Clarence Veysey, taking him into the library. ‘I have been judged worthy of the laying on of hands.’

‘And do not your friends know or suspect?’

‘No,’ he replied. ‘It is, in fact’ – here he blushed and hesitated – ‘a position of great difficulty. I must, perforce, until we are ripe for action, act a deceptive part. The necessity for concealment is a terrible thing. Yet, what help? One remembers him who bowed himself in the House of Rimmon.’

‘The concealment,’ said Lord Chester, unfeelingly, because he knew nothing about Naaman, ‘would be part of the fun.’

‘The fun?’ this young priest gasped. ‘But, of course – you do not know. We are in deadly earnest, and he calls it – fun: we strive for the return of the world to the Faith, and he calls it – fun!’

‘I beg your pardon,’ said Lord Chester. ‘I seem – I hardly know why – to have offended you. I really think it must be very good fun to have this pretty secret all to yourself when you are at home.’

‘Oh! he is very – very ignorant,’ cried Clarence.

‘Well – ’ Lord Chester did not mind being instructed by the old Bishop or by the Professor. But the superiority of this smooth-cheeked youth of his own age galled him. Nevertheless, he saw that the young priest was deeply in earnest, and he restrained himself.

‘Teach me, then,’ he said.

‘As for the deception,’ said Clarence, ‘it is horrible. One falsehood leads to another. I pretend weakness – even disease and pain – to escape being married to some one; because what can a man of my position – of the middle class – do to earn my bread? Then I have simulated sinful paroxysms of bad temper. This keeps women away: so long as I am believed to be ill-tempered and sickly, of course no one will offer to marry me. A reputation of ill-temper is, fortunately, the best safeguard possible for a young man who would possess his soul in freedom. I try to persuade myself that necessary deception is harmless deception; and if we succeed – ’ he paused and sighed. ‘Come, my lord, let me teach you something of the true Faith.’

They spent the whole morning together, while Clarence Veysey unfolded the mysteries of the Ancient Faith, and showed how divine a thing it was, and how fitted for every possible phase or emergency of life. His earnestness, the sincerity and honesty of his belief, deeply moved Lord Chester.

‘But how,’ asked the neophyte, ‘came this wonderful religion to be lost?’

‘It was thrown away, not lost,’ replied the priest. ‘Even before the women began to encroach upon the power of men, it was thrown away. Had the Ancient Faith survived, we should have been spared the coming struggle. It was thrown away. Men themselves threw it away – some wilfully, others through weakness – receiving forms and the pretensions of priests instead of the substance; so that they surrendered their liberty, put the priest between themselves and the Father, practised the servile rite of confession, and went on to substitute the image of the Mother and Child upon their altars, in place of the Divine Manhood, whose image had been in their fathers’ hearts. Why, when after many years it was resolved to place on every altar the Veiled Figure of the Perfect Woman, the very thought of the Divine Man had been wellnigh forgotten.

‘But not lost,’ he went on in a kind of rapture – ‘not lost. He lingers still among us – here in this most sacred house. He is spoken of in rustic speech; He lingers in rustic traditions; many a custom still survives, the origin of which is now forgotten, which speaks to us who knew of the dear old Faith.’

He spoke more of this old Faith, – the only solution, he declared, ever offered, of the problem of life, – the ever-living Divine Brother, always compassionate, always helping, always lifting higher the souls of those who believe.

‘See!’ cried the enthusiast, falling on his knees, ‘He is here. O Christ – Lord – Redeemer, Thou art with us – yea, always and always!’

When he brought Lord Chester again into the presence of the Bishop, they both had tears in their eyes.

‘He comes, my lord,’ said Clarence, a sober exultation in his voice – ‘he comes as a catechumen, seeking instruction and baptism.’

Needless here to relate by what arguments, what teaching, Lord Chester became a convert to the New Faith; nor how he was baptized, nor with what ardour he entered into the doctrines of a religion the entrance to which seemed like the bursting of prison-doors, the breaking of fetters, the sudden rush of light. His new friends became, in a deeper sense, his brothers and his sisters. They were of the same religion; they worshipped God through the revelation of the Divine Man.

Then followed a quiet time of study, talk, and preparation, during which Lord Chester remained in perfect seclusion, and went into no kind of society. Professor Ingleby reported to Lady Boltons that her ward went nowhere, desired no other companionship, amused himself with reading, made no reference whatever to the Duchess or Lady Carlyon, and appeared to be perfectly happy, in his ‘quietest and most delightful manner.’ The letter was forwarded by Lady Boltons to the Chancellor, and by her to the Duchess, who graciously expressed her approbation of the young man’s conduct. There was thus not the least suspicion. On Sunday, which was a day of great danger, because the young men were growing impatient of restraint, Lord Chester went to church with the Professor and her daughters.

Here, while the organ pealed among the venerable aisles of the University Church, while the clouds of incense rolled about before the Veiled Statue on the altar, while the hymn was lifted, while the preacher in shrill tones defended a knotty point in theology, while the dons and heads of houses slumbered in their places, while the few undergraduates remaining up for the Long leaned over the gallery and looked about among the men below for some handsome face to admire, Lord Chester sat motionless, gazing straight before him, obedient to the form, with his thoughts far away.

The strangeness of the new life passed away quickly; the outside life, the repression and pretence, were forgotten, or only remembered with indignation. These young men were free; they laughed – a thing almost unknown under a system when a jest was considered as necessarily either rude or scoffing, certainly ill-bred – they laughed continually; they made up stories; they related things which they had read. Algy Dunquerque, who was an actor, made a little comedy of the Chancellor and the Duchess; and another of the trial and execution of the rebels, showing the fortitude of Clarence Veysey and the unwillingness of himself; and another on the arguments for the Perfect Government. They sat up late; they drank wine and sang songs; they talked of love and courtship; above all, they read the old books.

Think of their joy, when they found on the shelves Shakespeare, Rabelais, Fielding, Smollett, and Dickens! Think of their laughter when they read aloud those rude and boisterous writers, who respected nothing, not even marriage, and had never heard of any Perfect Woman at all! Think, too, of their delight when the words of wisdom went home to them; when they reflected on the great and wise Pantagruel, followed the voyagers among the islands of Humanity, or watched over the career of Hamlet, the maddened Prince of Denmark! These were for their leisure hours, but serious business occupied the greater part of the day.

Continually, also, the young men held counsel together, and discussed their plans. It was known that the rising would take place at the earliest possible opportunity. But two difficulties presented themselves. What would constitute a favourable opportunity? and what would be the best way to take advantage of it?

Algy Dunquerque insisted, for his part, that they should ride through the country, calling on the men to rise and follow. What, however, if the men refused to rise and follow?

Jack Kennion thought they should organise a small body first, drill and arm them, and then seize upon a place and hold it. Clarence Veysey thought that he was himself able, book in hand, to persuade the whole of the country.

For men to rise against women seems, since the event, a ridiculously easy thing. As a matter of fact, it was an extremely difficult thing. For the men had been so kept apart that they did not know how to act together, and so kept in subjection that they were cowed. The prestige of the ruling sex was a factor of the very highest importance. It was established, not only by law, but by religion. How ask men to rebel when their eternal interests demanded submission? Men, again, had no longer any hope of change. While the present seems unalterable, no reform can ever be attempted. Life was dull and monotonous; but how could it be otherwise? Men had ceased to ask if a change was possible. And the fighting spirit had left them; they were strong, of course, but their strength was that of the patient ox.

If there was to be fighting, the material on the side of the Government consisted first of the Horse Guards – three regiments, beautifully mounted and accoutred in splendid uniforms – every man a tall handsome fellow six feet high. These soldiers formed the escort at all great Functions. They never left London; they enjoyed a very fair social consideration; some of them were married to ladies of good family, and all were married well; they were commanded from the War Office by a department of a hundred secretaries, clerks, and copying-women.

Would they fight for the Government? or would they come over? At present no one could tell.

In addition to these regiments, the nation, which had no real standing army, maintained a force of constabulary for prison-warders. It has been already stated that the prisons were crowded with desperadoes and violent persons convicted of wife-beating, boxing their wives’ ears, pulling their hair, and otherwise ill-treating them against the religion and law. They were coerced and kept in order by some fifteen or twenty thousand of the constabulary, who were drilled and trained, commanded by men chosen from their own ranks as sergeants, and armed with loaded rifles. It is true that the men were recruited from the lowest class – many of them being thieves, common rogues, and jailbirds, some of them having even volunteered as an exchange from prison; their pay was low, their fare poor; no woman of respectability would marry one of them; they were rude, fierce, and ill-disciplined; they frequently ill-treated the prisoners; and their superior officers – women who commanded from the rooms of a department – had no control whatever over them. They would probably fight, if only for the contempt and hatred in which they were held by men.

Where, for their own part, could they look for soldiers?

There were the rustics. They were strong, healthy, accustomed to work together, outspoken, never more than half-convinced of the superiority of women, practising the duty of obedience no more than they were obliged, fain to go courting on their own account, the despair of preachers, who were constantly taunted with the ill success of their efforts. Why, it was common – in some cases it was the rule – to find the woman in the cottage that most contemptible thing – a man-pecked wife. What was the good of paying wages to this wife, when her husband took from her what he wanted for himself? What was the good of making laws that men should not be abroad alone after dark, when in most of the English villages the men stood loitering and talking together in the streets till bed-time? What was the use of prohibiting all intoxicating drinks, when in every village there were some women who made beer and sold it to all the men who could pay for it, and though perfectly well known, were never denounced?

‘They are ready to our hand,’ said Lord Chester. ‘The only question is, how to raise them, and how to arm them when they are raised.’

CHAPTER IX

THE GREAT CONSPIRACY

ONE morning, after six weeks of this pleasant life, Lord Chester, who had made excellent use of his time, and was now as completely a man as his companions, was summoned to the Bishop’s study, and there received a communication of the greatest importance.

The Professor was the only other person present.

‘I have thought it prudent, Lord Chester,’ said the Bishop gravely, ‘to acquaint you with the fact that the time is now approaching when the great Attempt will be made. Are you still of the same mind? May we look for your devotion – even if we fail?’

‘You may, my lord.’ The young man held out his hand, which the aged Bishop clasped.

‘It is good,’ he said, ‘to see the devotion of youth ready to renounce life and its joys; to incur the perils of death and dishonour. This seems hard even in old age, when life has given all it has to give. But in young men – Yet, my son, remember that the martyr does but change a lower life for a higher.’

‘I give you my life, if so it must be,’ Lord Chester repeated.

‘We take what is offered cheerfully. You must know then, my lord, that the ground has been artfully prepared for us. This conspiracy, which you have hitherto thought confined to one old man’s house and half a dozen young men living with him, is in reality spread over the whole country. We have organisations, great or small, in nearly every town of England. Some of them have as yet only advanced to the stage of discontent; others have been pushed on to learn that the evil condition of men is due chiefly to the government of women; others have learned that the sex which rules ought to obey; others, that the worship of the Perfect Woman is a vain superstition: none have gone so far as you and your friends, who have learned more – the faith in the Perfect Man. That is because you are to be the leaders, you yourself to be the Chief.