G. K. Chesterton
The Ball and the Cross

I. A DISCUSSION SOMEWHAT IN THE AIR

The flying ship of Professor Lucifer sang through the skies like a silver arrow; the bleak white steel of it, gleaming in the bleak blue emptiness of the evening. That it was far above the earth was no expression for it; to the two men in it, it seemed to be far above the stars. The professor had himself invented the flying machine, and had also invented nearly everything in it. Every sort of tool or apparatus had, in consequence, to the full, that fantastic and distorted look which belongs to the miracles of science. For the world of science and evolution is far more nameless and elusive and like a dream than the world of poetry and religion; since in the latter images and ideas remain themselves eternally, while it is the whole idea of evolution that identities melt into each other as they do in a nightmare.

All the tools of Professor Lucifer were the ancient human tools gone mad, grown into unrecognizable shapes, forgetful of their origin, forgetful of their names. That thing which looked like an enormous key with three wheels was really a patent and very deadly revolver. That object which seemed to be created by the entanglement of two corkscrews was really the key. The thing which might have been mistaken for a tricycle turned upside-down was the inexpressibly important instrument to which the corkscrew was the key. All these things, as I say, the professor had invented; he had invented everything in the flying ship, with the exception, perhaps, of himself. This he had been born too late actually to inaugurate, but he believed at least, that he had considerably improved it.

There was, however, another man on board, so to speak, at the time. Him, also, by a curious coincidence, the professor had not invented, and him he had not even very greatly improved, though he had fished him up with a lasso out of his own back garden, in Western Bulgaria, with the pure object of improving him. He was an exceedingly holy man, almost entirely covered with white hair. You could see nothing but his eyes, and he seemed to talk with them. A monk of immense learning and acute intellect he had made himself happy in a little stone hut and a little stony garden in the Balkans, chiefly by writing the most crushing refutations of exposures of certain heresies, the last professors of which had been burnt (generally by each other) precisely 1,119 years previously. They were really very plausible and thoughtful heresies, and it was really a creditable or even glorious circumstance, that the old monk had been intellectual enough to detect their fallacy; the only misfortune was that nobody in the modern world was intellectual enough even to understand their argument. The old monk, one of whose names was Michael, and the other a name quite impossible to remember or repeat in our Western civilization, had, however, as I have said, made himself quite happy while he was in a mountain hermitage in the society of wild animals. And now that his luck had lifted him above all the mountains in the society of a wild physicist, he made himself happy still.

“I have no intention, my good Michael,” said Professor Lucifer, “of endeavouring to convert you by argument. The imbecility of your traditions can be quite finally exhibited to anybody with mere ordinary knowledge of the world, the same kind of knowledge which teaches us not to sit in draughts or not to encourage friendliness in impecunious people. It is folly to talk of this or that demonstrating the rationalist philosophy. Everything demonstrates it. Rubbing shoulders with men of all kinds – ”

“You will forgive me,” said the monk, meekly from under loads of white beard, “but I fear I do not understand; was it in order that I might rub my shoulder against men of all kinds that you put me inside this thing?”

“An entertaining retort, in the narrow and deductive manner of the Middle Ages,” replied the Professor, calmly, “but even upon your own basis I will illustrate my point. We are up in the sky. In your religion and all the religions, as far as I know (and I know everything), the sky is made the symbol of everything that is sacred and merciful. Well, now you are in the sky, you know better. Phrase it how you like, twist it how you like, you know that you know better. You know what are a man’s real feelings about the heavens, when he finds himself alone in the heavens, surrounded by the heavens. You know the truth, and the truth is this. The heavens are evil, the sky is evil, the stars are evil. This mere space, this mere quantity, terrifies a man more than tigers or the terrible plague. You know that since our science has spoken, the bottom has fallen out of the Universe. Now, heaven is the hopeless thing, more hopeless than any hell. Now, if there be any comfort for all your miserable progeny of morbid apes, it must be in the earth, underneath you, under the roots of the grass, in the place where hell was of old. The fiery crypts, the lurid cellars of the underworld, to which you once condemned the wicked, are hideous enough, but at least they are more homely than the heaven in which we ride. And the time will come when you will all hide in them, to escape the horror of the stars.”

“I hope you will excuse my interrupting you,” said Michael, with a slight cough, “but I have always noticed – ”

“Go on, pray go on,” said Professor Lucifer, radiantly, “I really like to draw out your simple ideas.”

“Well, the fact is,” said the other, “that much as I admire your rhetoric and the rhetoric of your school, from a purely verbal point of view, such little study of you and your school in human history as I have been enabled to make has led me to – er – rather singular conclusion, which I find great difficulty in expressing, especially in a foreign language.”

“Come, come,” said the Professor, encouragingly, “I’ll help you out. How did my view strike you?”

“Well, the truth is, I know I don’t express it properly, but somehow it seemed to me that you always convey ideas of that kind with most eloquence, when – er – when – ”

“Oh! get on,” cried Lucifer, boisterously.

“Well, in point of fact when your flying ship is just going to run into something. I thought you wouldn’t mind my mentioning it, but it’s running into something now.”

Lucifer exploded with an oath and leapt erect, leaning hard upon the handle that acted as a helm to the vessel. For the last ten minutes they had been shooting downwards into great cracks and caverns of cloud. Now, through a sort of purple haze, could be seen comparatively near to them what seemed to be the upper part of a huge, dark orb or sphere, islanded in a sea of cloud. The Professor’s eyes were blazing like a maniac’s.

“It is a new world,” he cried, with a dreadful mirth. “It is a new planet and it shall bear my name. This star and not that other vulgar one shall be ‘Lucifer, sun of the morning.’ Here we will have no chartered lunacies, here we will have no gods. Here man shall be as innocent as the daisies, as innocent and as cruel – here the intellect – ”

“There seems,” said Michael, timidly, “to be something sticking up in the middle of it.”

“So there is,” said the Professor, leaning over the side of the ship, his spectacles shining with intellectual excitement. “What can it be? It might of course be merely a – ”

Then a shriek indescribable broke out of him of a sudden, and he flung up his arms like a lost spirit. The monk took the helm in a tired way; he did not seem much astonished for he came from an ignorant part of the world in which it is not uncommon for lost spirits to shriek when they see the curious shape which the Professor had just seen on the top of the mysterious ball, but he took the helm only just in time, and by driving it hard to the left he prevented the flying ship from smashing into St. Paul’s Cathedral.

A plain of sad-coloured cloud lay along the level of the top of the Cathedral dome, so that the ball and the cross looked like a buoy riding on a leaden sea. As the flying ship swept towards it, this plain of cloud looked as dry and definite and rocky as any grey desert. Hence it gave to the mind and body a sharp and unearthly sensation when the ship cut and sank into the cloud as into any common mist, a thing without resistance. There was, as it were, a deadly shock in the fact that there was no shock. It was as if they had cloven into ancient cliffs like so much butter. But sensations awaited them which were much stranger than those of sinking through the solid earth. For a moment their eyes and nostrils were stopped with darkness and opaque cloud; then the darkness warmed into a kind of brown fog. And far, far below them the brown fog fell until it warmed into fire. Through the dense London atmosphere they could see below them the flaming London lights; lights which lay beneath them in squares and oblongs of fire. The fog and fire were mixed in a passionate vapour; you might say that the fog was drowning the flames; or you might say that the flames had set the fog on fire. Beside the ship and beneath it (for it swung just under the ball), the immeasurable dome itself shot out and down into the dark like a combination of voiceless cataracts. Or it was like some cyclopean sea-beast sitting above London and letting down its tentacles bewilderingly on every side, a monstrosity in that starless heaven. For the clouds that belonged to London had closed over the heads of the voyagers sealing up the entrance of the upper air. They had broken through a roof and come into a temple of twilight.

They were so near to the ball that Lucifer leaned his hand against it, holding the vessel away, as men push a boat off from a bank. Above it the cross already draped in the dark mists of the borderland was shadowy and more awful in shape and size.

Professor Lucifer slapped his hand twice upon the surface of the great orb as if he were caressing some enormous animal. “This is the fellow,” he said, “this is the one for my money.”

“May I with all respect inquire,” asked the old monk, “what on earth you are talking about?”

“Why this,” cried Lucifer, smiting the ball again, “here is the only symbol, my boy. So fat. So satisfied. Not like that scraggy individual, stretching his arms in stark weariness.” And he pointed up to the cross, his face dark with a grin. “I was telling you just now, Michael, that I can prove the best part of the rationalist case and the Christian humbug from any symbol you liked to give me, from any instance I came across. Here is an instance with a vengeance. What could possibly express your philosophy and my philosophy better than the shape of that cross and the shape of this ball? This globe is reasonable; that cross is unreasonable. It is a four-legged animal, with one leg longer than the others. The globe is inevitable. The cross is arbitrary. Above all the globe is at unity with itself; the cross is primarily and above all things at enmity with itself. The cross is the conflict of two hostile lines, of irreconcilable direction. That silent thing up there is essentially a collision, a crash, a struggle in stone. Pah! that sacred symbol of yours has actually given its name to a description of desperation and muddle. When we speak of men at once ignorant of each other and frustrated by each other, we say they are at cross-purposes. Away with the thing! The very shape of it is a contradiction in terms.”

“What you say is perfectly true,” said Michael, with serenity. “But we like contradictions in terms. Man is a contradiction in terms; he is a beast whose superiority to other beasts consists in having fallen. That cross is, as you say, an eternal collision; so am I. That is a struggle in stone. Every form of life is a struggle in flesh. The shape of the cross is irrational, just as the shape of the human animal is irrational. You say the cross is a quadruped with one limb longer than the rest. I say man is a quadruped who only uses two of his legs.”

The Professor frowned thoughtfully for an instant, and said: “Of course everything is relative, and I would not deny that the element of struggle and self-contradiction, represented by that cross, has a necessary place at a certain evolutionary stage. But surely the cross is the lower development and the sphere the higher. After all it is easy enough to see what is really wrong with Wren’s architectural arrangement.”

“And what is that, pray?” inquired Michael, meekly.

“The cross is on top of the ball,” said Professor Lucifer, simply. “That is surely wrong. The ball should be on top of the cross. The cross is a mere barbaric prop; the ball is perfection. The cross at its best is but the bitter tree of man’s history; the ball is the rounded, the ripe and final fruit. And the fruit should be at the top of the tree, not at the bottom of it.”

“Oh!” said the monk, a wrinkle coming into his forehead, “so you think that in a rationalistic scheme of symbolism the ball should be on top of the cross?”

“It sums up my whole allegory,” said the professor.

“Well, that is really very interesting,” resumed Michael slowly, “because I think in that case you would see a most singular effect, an effect that has generally been achieved by all those able and powerful systems which rationalism, or the religion of the ball, has produced to lead or teach mankind. You would see, I think, that thing happen which is always the ultimate embodiment and logical outcome of your logical scheme.”

“What are you talking about?” asked Lucifer. “What would happen?”

“I mean it would fall down,” said the monk, looking wistfully into the void.

Lucifer made an angry movement and opened his mouth to speak, but Michael, with all his air of deliberation, was proceeding before he could bring out a word.

“I once knew a man like you, Lucifer,” he said, with a maddening monotony and slowness of articulation. “He took this – ”

“There is no man like me,” cried Lucifer, with a violence that shook the ship.

“As I was observing,” continued Michael, “this man also took the view that the symbol of Christianity was a symbol of savagery and all unreason. His history is rather amusing. It is also a perfect allegory of what happens to rationalists like yourself. He began, of course, by refusing to allow a crucifix in his house, or round his wife’s neck, or even in a picture. He said, as you say, that it was an arbitrary and fantastic shape, that it was a monstrosity, loved because it was paradoxical. Then he began to grow fiercer and more eccentric; he would batter the crosses by the roadside; for he lived in a Roman Catholic country. Finally in a height of frenzy he climbed the steeple of the Parish Church and tore down the cross, waving it in the air, and uttering wild soliloquies up there under the stars. Then one still summer evening as he was wending his way homewards, along a lane, the devil of his madness came upon him with a violence and transfiguration which changes the world. He was standing smoking, for a moment, in the front of an interminable line of palings, when his eyes were opened. Not a light shifted, not a leaf stirred, but he saw as if by a sudden change in the eyesight that this paling was an army of innumerable crosses linked together over hill and dale. And he whirled up his heavy stick and went at it as if at an army. Mile after mile along his homeward path he broke it down and tore it up. For he hated the cross and every paling is a wall of crosses. When he returned to his house he was a literal madman. He sat upon a chair and then started up from it for the cross-bars of the carpentry repeated the intolerable image. He flung himself upon a bed only to remember that this, too, like all workmanlike things, was constructed on the accursed plan. He broke his furniture because it was made of crosses. He burnt his house because it was made of crosses. He was found in the river.”

Lucifer was looking at him with a bitten lip.

“Is that story really true?” he asked.

“Oh, no,” said Michael, airily. “It is a parable. It is a parable of you and all your rationalists. You begin by breaking up the Cross; but you end by breaking up the habitable world. We leave you saying that nobody ought to join the Church against his will. When we meet you again you are saying that no one has any will to join it with. We leave you saying that there is no such place as Eden. We find you saying that there is no such place as Ireland. You start by hating the irrational and you come to hate everything, for everything is irrational and so – ”

Lucifer leapt upon him with a cry like a wild beast’s. “Ah,” he screamed, “to every man his madness. You are mad on the cross. Let it save you.”

And with a herculean energy he forced the monk backwards out of the reeling car on to the upper part of the stone ball. Michael, with as abrupt an agility, caught one of the beams of the cross and saved himself from falling. At the same instant Lucifer drove down a lever and the ship shot up with him in it alone.

“Ha! ha!” he yelled, “what sort of a support do you find it, old fellow?”

“For practical purposes of support,” replied Michael grimly, “it is at any rate a great deal better than the ball. May I ask if you are going to leave me here?”

“Yes, yes. I mount! I mount!” cried the professor in ungovernable excitement. “Altiora peto. My path is upward.”

“How often have you told me, Professor, that there is really no up or down in space?” said the monk. “I shall mount up as much as you will.”

“Indeed,” said Lucifer, leering over the side of the flying ship. “May I ask what you are going to do?”

The monk pointed downward at Ludgate Hill. “I am going,” he said, “to climb up into a star.”

Those who look at the matter most superficially regard paradox as something which belongs to jesting and light journalism. Paradox of this kind is to be found in the saying of the dandy, in the decadent comedy, “Life is much too important to be taken seriously.” Those who look at the matter a little more deeply or delicately see that paradox is a thing which especially belongs to all religions. Paradox of this kind is to be found in such a saying as “The meek shall inherit the earth.” But those who see and feel the fundamental fact of the matter know that paradox is a thing which belongs not to religion only, but to all vivid and violent practical crises of human living. This kind of paradox may be clearly perceived by anybody who happens to be hanging in mid-space, clinging to one arm of the Cross of St. Paul’s.

Father Michael in spite of his years, and in spite of his asceticism (or because of it, for all I know), was a very healthy and happy old gentleman. And as he swung on a bar above the sickening emptiness of air, he realized, with that sort of dead detachment which belongs to the brains of those in peril, the deathless and hopeless contradiction which is involved in the mere idea of courage. He was a happy and healthy old gentleman and therefore he was quite careless about it. And he felt as every man feels in the taut moment of such terror that his chief danger was terror itself; his only possible strength would be a coolness amounting to carelessness, a carelessness amounting almost to a suicidal swagger. His one wild chance of coming out safely would be in not too desperately desiring to be safe. There might be footholds down that awful facade, if only he could not care whether they were footholds or no. If he were foolhardy he might escape; if he were wise he would stop where he was till he dropped from the cross like a stone. And this antinomy kept on repeating itself in his mind, a contradiction as large and staring as the immense contradiction of the Cross; he remembered having often heard the words, “Whosoever shall lose his life the same shall save it.” He remembered with a sort of strange pity that this had always been made to mean that whoever lost his physical life should save his spiritual life. Now he knew the truth that is known to all fighters, and hunters, and climbers of cliffs. He knew that even his animal life could only be saved by a considerable readiness to lose it.

Some will think it improbable that a human soul swinging desperately in mid-air should think about philosophical inconsistencies. But such extreme states are dangerous things to dogmatize about. Frequently they produce a certain useless and joyless activity of the mere intellect, thought not only divorced from hope but even from desire. And if it is impossible to dogmatize about such states, it is still more impossible to describe them. To this spasm of sanity and clarity in Michael’s mind succeeded a spasm of the elemental terror; the terror of the animal in us which regards the whole universe as its enemy; which, when it is victorious, has no pity, and so, when it is defeated has no imaginable hope. Of that ten minutes of terror it is not possible to speak in human words. But then again in that damnable darkness there began to grow a strange dawn as of grey and pale silver. And of this ultimate resignation or certainty it is even less possible to write; it is something stranger than hell itself; it is perhaps the last of the secrets of God. At the highest crisis of some incurable anguish there will suddenly fall upon the man the stillness of an insane contentment. It is not hope, for hope is broken and romantic and concerned with the future; this is complete and of the present. It is not faith, for faith by its very nature is fierce, and as it were at once doubtful and defiant; but this is simply a satisfaction. It is not knowledge, for the intellect seems to have no particular part in it. Nor is it (as the modern idiots would certainly say it is) a mere numbness or negative paralysis of the powers of grief. It is not negative in the least; it is as positive as good news. In some sense, indeed, it is good news. It seems almost as if there were some equality among things, some balance in all possible contingencies which we are not permitted to know lest we should learn indifference to good and evil, but which is sometimes shown to us for an instant as a last aid in our last agony.

Michael certainly could not have given any sort of rational account of this vast unmeaning satisfaction which soaked through him and filled him to the brim. He felt with a sort of half-witted lucidity that the cross was there, and the ball was there, and the dome was there, that he was going to climb down from them, and that he did not mind in the least whether he was killed or not. This mysterious mood lasted long enough to start him on his dreadful descent and to force him to continue it. But six times before he reached the highest of the outer galleries terror had returned on him like a flying storm of darkness and thunder. By the time he had reached that place of safety he almost felt (as in some impossible fit of drunkenness) that he had two heads; one was calm, careless, and efficient; the other saw the danger like a deadly map, was wise, careful, and useless. He had fancied that he would have to let himself vertically down the face of the whole building. When he dropped into the upper gallery he still felt as far from the terrestrial globe as if he had only dropped from the sun to the moon. He paused a little, panting in the gallery under the ball, and idly kicked his heels, moving a few yards along it. And as he did so a thunderbolt struck his soul. A man, a heavy, ordinary man, with a composed indifferent face, and a prosaic sort of uniform, with a row of buttons, blocked his way. Michael had no mind to wonder whether this solid astonished man, with the brown moustache and the nickel buttons, had also come on a flying ship. He merely let his mind float in an endless felicity about the man. He thought how nice it would be if he had to live up in that gallery with that one man for ever. He thought how he would luxuriate in the nameless shades of this man’s soul and then hear with an endless excitement about the nameless shades of the souls of all his aunts and uncles. A moment before he had been dying alone. Now he was living in the same world with a man; an inexhaustible ecstasy. In the gallery below the ball Father Michael had found that man who is the noblest and most divine and most lovable of all men, better than all the saints, greater than all the heroes – man Friday.

In the confused colour and music of his new paradise, Michael heard only in a faint and distant fashion some remarks that this beautiful solid man seemed to be making to him; remarks about something or other being after hours and against orders. He also seemed to be asking how Michael “got up” there. This beautiful man evidently felt as Michael did that the earth was a star and was set in heaven.

At length Michael sated himself with the mere sensual music of the voice of the man in buttons. He began to listen to what he said, and even to make some attempt at answering a question which appeared to have been put several times and was now put with some excess of emphasis. Michael realized that the image of God in nickel buttons was asking him how he had come there. He said that he had come in Lucifer’s ship. On his giving this answer the demeanour of the image of God underwent a remarkable change. From addressing Michael gruffly, as if he were a malefactor, he began suddenly to speak to him with a sort of eager and feverish amiability as if he were a child. He seemed particularly anxious to coax him away from the balustrade. He led him by the arm towards a door leading into the building itself, soothing him all the time. He gave what even Michael (slight as was his knowledge of the world) felt to be an improbable account of the sumptuous pleasures and varied advantages awaiting him downstairs. Michael followed him, however, if only out of politeness, down an apparently interminable spiral of staircase. At one point a door opened. Michael stepped through it, and the unaccountable man in buttons leapt after him and pinioned him where he stood. But he only wished to stand; to stand and stare. He had stepped as it were into another infinity, out under the dome of another heaven. But this was a dome of heaven made by man. The gold and green and crimson of its sunset were not in the shapeless clouds but in shapes of cherubim and seraphim, awful human shapes with a passionate plumage. Its stars were not above but far below, like fallen stars still in unbroken constellations; the dome itself was full of darkness. And far below, lower even than the lights, could be seen creeping or motionless, great black masses of men. The tongue of a terrible organ seemed to shake the very air in the whole void; and through it there came up to Michael the sound of a tongue more terrible; the dreadful everlasting voice of man, calling to his gods from the beginning to the end of the world. Michael felt almost as if he were a god, and all the voices were hurled at him.

“No, the pretty things aren’t here,” said the demi-god in buttons, caressingly. “The pretty things are downstairs. You come along with me. There’s something that will surprise you downstairs; something you want very much to see.”

Evidently the man in buttons did not feel like a god, so Michael made no attempt to explain his feelings to him, but followed him meekly enough down the trail of the serpentine staircase. He had no notion where or at what level he was. He was still full of the cold splendour of space, and of what a French writer has brilliantly named the “vertigo of the infinite,” when another door opened, and with a shock indescribable he found himself on the familiar level, in a street full of faces, with the houses and even the lamp-posts above his head. He felt suddenly happy and suddenly indescribably small. He fancied he had been changed into a child again; his eyes sought the pavement seriously as children’s do, as if it were a thing with which something satisfactory could be done. He felt the full warmth of that pleasure from which the proud shut themselves out; the pleasure which not only goes with humiliation, but which almost is humiliation. Men who have escaped death by a hair have it, and men whose love is returned by a woman unexpectedly, and men whose sins are forgiven them. Everything his eye fell on it feasted on, not aesthetically, but with a plain, jolly appetite as of a boy eating buns. He relished the squareness of the houses; he liked their clean angles as if he had just cut them with a knife. The lit squares of the shop windows excited him as the young are excited by the lit stage of some promising pantomime. He happened to see in one shop which projected with a bulging bravery on to the pavement some square tins of potted meat, and it seemed like a hint of a hundred hilarious high teas in a hundred streets of the world. He was, perhaps, the happiest of all the children of men. For in that unendurable instant when he hung, half slipping, to the ball of St. Paul’s, the whole universe had been destroyed and re-created.

Suddenly through all the din of the dark streets came a crash of glass. With that mysterious suddenness of the Cockney mob, a rush was made in the right direction, a dingy office, next to the shop of the potted meat. The pane of glass was lying in splinters about the pavement. And the police already had their hands on a very tall young man, with dark, lank hair and dark, dazed eyes, with a grey plaid over his shoulder, who had just smashed the shop window with a single blow of his stick.

“I’d do it again,” said the young man, with a furious white face. “Anybody would have done it. Did you see what it said? I swear I’d do it again.” Then his eyes encountered the monkish habit of Michael, and he pulled off his grey tam-o’-shanter with the gesture of a Catholic.

“Father, did you see what they said?” he cried, trembling. “Did you see what they dared to say? I didn’t understand it at first. I read it half through before I broke the window.”

Michael felt he knew not how. The whole peace of the world was pent up painfully in his heart. The new and childlike world which he had seen so suddenly, men had not seen at all. Here they were still at their old bewildering, pardonable, useless quarrels, with so much to be said on both sides, and so little that need be said at all. A fierce inspiration fell on him suddenly; he would strike them where they stood with the love of God. They should not move till they saw their own sweet and startling existence. They should not go from that place till they went home embracing like brothers and shouting like men delivered. From the Cross from which he had fallen fell the shadow of its fantastic mercy; and the first three words he spoke in a voice like a silver trumpet, held men as still as stones. Perhaps if he had spoken there for an hour in his illumination he might have founded a religion on Ludgate Hill. But the heavy hand of his guide fell suddenly on his shoulder.

“This poor fellow is dotty,” he said good-humouredly to the crowd. “I found him wandering in the Cathedral. Says he came in a flying ship. Is there a constable to spare to take care of him?”

There was a constable to spare. Two other constables attended to the tall young man in grey; a fourth concerned himself with the owner of the shop, who showed some tendency to be turbulent. They took the tall young man away to a magistrate, whither we shall follow him in an ensuing chapter. And they took the happiest man in the world away to an asylum.

II. THE RELIGION OF THE STIPENDIARY MAGISTRATE

The editorial office of The Atheist had for some years past become less and less prominently interesting as a feature of Ludgate Hill. The paper was unsuited to the atmosphere. It showed an interest in the Bible unknown in the district, and a knowledge of that volume to which nobody else on Ludgate Hill could make any conspicuous claim. It was in vain that the editor of The Atheist filled his front window with fierce and final demands as to what Noah in the Ark did with the neck of the giraffe. It was in vain that he asked violently, as for the last time, how the statement “God is Spirit” could be reconciled with the statement “The earth is His footstool.” It was in vain that he cried with an accusing energy that the Bishop of London was paid L12,000 a year for pretending to believe that the whale swallowed Jonah. It was in vain that he hung in conspicuous places the most thrilling scientific calculations about the width of the throat of a whale. Was it nothing to them all they that passed by? Did his sudden and splendid and truly sincere indignation never stir any of the people pouring down Ludgate Hill? Never. The little man who edited The Atheist would rush from his shop on starlit evenings and shake his fist at St. Paul’s in the passion of his holy war upon the holy place. He might have spared his emotion. The cross at the top of St. Paul’s and The Atheist shop at the foot of it were alike remote from the world. The shop and the Cross were equally uplifted and alone in the empty heavens.

To the little man who edited The Atheist, a fiery little Scotchman, with fiery, red hair and beard, going by the name of Turnbull, all this decline in public importance seemed not so much sad or even mad, but merely bewildering and unaccountable. He had said the worst thing that could be said; and it seemed accepted and ignored like the ordinary second best of the politicians. Every day his blasphemies looked more glaring, and every day the dust lay thicker upon them. It made him feel as if he were moving in a world of idiots. He seemed among a race of men who smiled when told of their own death, or looked vacantly at the Day of Judgement. Year after year went by, and year after year the death of God in a shop in Ludgate became a less and less important occurrence. All the forward men of his age discouraged Turnbull. The socialists said he was cursing priests when he should be cursing capitalists. The artists said that the soul was most spiritual, not when freed from religion, but when freed from morality. Year after year went by, and at least a man came by who treated Mr. Turnbull’s secularist shop with a real respect and seriousness. He was a young man in a grey plaid, and he smashed the window.

He was a young man, born in the Bay of Arisaig, opposite Rum and the Isle of Skye. His high, hawklike features and snaky black hair bore the mark of that unknown historic thing which is crudely called Celtic, but which is probably far older than the Celts, whoever they were. He was in name and stock a Highlander of the Macdonalds; but his family took, as was common in such cases, the name of a subordinate sept as a surname, and for all the purposes which could be answered in London, he called himself Evan MacIan. He had been brought up in some loneliness and seclusion as a strict Roman Catholic, in the midst of that little wedge of Roman Catholics which is driven into the Western Highlands. And he had found his way as far as Fleet Street, seeking some half-promised employment, without having properly realized that there were in the world any people who were not Roman Catholics. He had uncovered himself for a few moments before the statue of Queen Anne, in front of St. Paul’s Cathedral, under the firm impression that it was a figure of the Virgin Mary. He was somewhat surprised at the lack of deference shown to the figure by the people bustling by. He did not understand that their one essential historical principle, the one law truly graven on their hearts, was the great and comforting statement that Queen Anne is dead. This faith was as fundamental as his faith, that Our Lady was alive. Any persons he had talked to since he had touched the fringe of our fashion or civilization had been by a coincidence, sympathetic or hypocritical. Or if they had spoken some established blasphemies, he had been unable to understand them merely owing to the preoccupied satisfaction of his mind.

On that fantastic fringe of the Gaelic land where he walked as a boy, the cliffs were as fantastic as the clouds. Heaven seemed to humble itself and come closer to the earth. The common paths of his little village began to climb quite suddenly and seemed resolved to go to heaven. The sky seemed to fall down towards the hills; the hills took hold upon the sky. In the sumptuous sunset of gold and purple and peacock green cloudlets and islets were the same. Evan lived like a man walking on a borderland, the borderland between this world and another. Like so many men and nations who grow up with nature and the common things, he understood the supernatural before he understood the natural. He had looked at dim angels standing knee-deep in the grass before he had looked at the grass. He knew that Our Lady’s robes were blue before he knew the wild roses round her feet were red. The deeper his memory plunged into the dark house of childhood the nearer and nearer he came to the things that cannot be named. All through his life he thought of the daylight world as a sort of divine debris, the broken remainder of his first vision. The skies and mountains were the splendid off-scourings of another place. The stars were lost jewels of the Queen. Our Lady had gone and left the stars by accident.

His private tradition was equally wild and unworldly. His great-grandfather had been cut down at Culloden, certain in his last instant that God would restore the King. His grandfather, then a boy of ten, had taken the terrible claymore from the hand of the dead and hung it up in his house, burnishing it and sharpening it for sixty years, to be ready for the next rebellion. His father, the youngest son and the last left alive, had refused to attend on Queen Victoria in Scotland. And Evan himself had been of one piece with his progenitors; and was not dead with them, but alive in the twentieth century. He was not in the least the pathetic Jacobite of whom we read, left behind by a final advance of all things. He was, in his own fancy, a conspirator, fierce and up to date. In the long, dark afternoons of the Highland winter, he plotted and fumed in the dark. He drew plans of the capture of London on the desolate sand of Arisaig.

When he came up to capture London, it was not with an army of white cockades, but with a stick and a satchel. London overawed him a little, not because he thought it grand or even terrible, but because it bewildered him; it was not the Golden City or even hell; it was Limbo. He had one shock of sentiment, when he turned that wonderful corner of Fleet Street and saw St. Paul’s sitting in the sky.

“Ah,” he said, after a long pause, “that sort of thing was built under the Stuarts!” Then with a sour grin he asked himself what was the corresponding monument of the Brunswicks and the Protestant Constitution. After some warning, he selected a sky-sign of some pill.

Half an hour afterwards his emotions left him with an emptied mind on the same spot. And it was in a mood of mere idle investigation that he happened to come to a standstill opposite the office of The Atheist. He did not see the word “atheist”, or if he did, it is quite possible that he did not know the meaning of the word. Even as it was, the document would not have shocked even the innocent Highlander, but for the troublesome and quite unforeseen fact that the innocent Highlander read it stolidly to the end; a thing unknown among the most enthusiastic subscribers to the paper, and calculated in any case to create a new situation.

With a smart journalistic instinct characteristic of all his school, the editor of The Atheist had put first in his paper and most prominently in his window an article called “The Mesopotamian Mythology and its Effects on Syriac Folk Lore.” Mr. Evan MacIan began to read this quite idly, as he would have read a public statement beginning with a young girl dying in Brighton and ending with Bile Beans. He received the very considerable amount of information accumulated by the author with that tired clearness of the mind which children have on heavy summer afternoons – that tired clearness which leads them to go on asking questions long after they have lost interest in the subject and are as bored as their nurse. The streets were full of people and empty of adventures. He might as well know about the gods of Mesopotamia as not; so he flattened his long, lean face against the dim bleak pane of the window and read all there was to read about Mesopotamian gods. He read how the Mesopotamians had a god named Sho (sometimes pronounced Ji), and that he was described as being very powerful, a striking similarity to some expressions about Jahveh, who is also described as having power. Evan had never heard of Jahveh in his life, and imagining him to be some other Mesopotamian idol, read on with a dull curiosity. He learnt that the name Sho, under its third form of Psa, occurs in an early legend which describes how the deity, after the manner of Jupiter on so many occasions, seduced a Virgin and begat a hero. This hero, whose name is not essential to our existence, was, it was said, the chief hero and Saviour of the Mesopotamian ethical scheme. Then followed a paragraph giving other examples of such heroes and Saviours being born of some profligate intercourse between God and mortal. Then followed a paragraph – but Evan did not understand it. He read it again and then again. Then he did understand it. The glass fell in ringing fragments on to the pavement, and Evan sprang over the barrier into the shop, brandishing his stick.

“What is this?” cried little Mr. Turnbull, starting up with hair aflame. “How dare you break my window?”

“Because it was the quickest cut to you,” cried Evan, stamping. “Stand up and fight, you crapulous coward. You dirty lunatic, stand up, will you? Have you any weapons here?”

“Are you mad?” asked Turnbull, glaring.

“Are you?” cried Evan. “Can you be anything else when you plaster your own house with that God-defying filth? Stand up and fight, I say.”

A great light like dawn came into Mr. Turnbull’s face. Behind his red hair and beard he turned deadly pale with pleasure. Here, after twenty lone years of useless toil, he had his reward. Someone was angry with the paper. He bounded to his feet like a boy; he saw a new youth opening before him. And as not unfrequently happens to middle-aged gentlemen when they see a new youth opening before them, he found himself in the presence of the police.

The policemen, after some ponderous questionings, collared both the two enthusiasts. They were more respectful, however, to the young man who had smashed the window, than to the miscreant who had had his window smashed. There was an air of refined mystery about Evan MacIan, which did not exist in the irate little shopkeeper, an air of refined mystery which appealed to the policemen, for policemen, like most other English types, are at once snobs and poets. MacIan might possibly be a gentleman, they felt; the editor manifestly was not. And the editor’s fine rational republican appeals to his respect for law, and his ardour to be tried by his fellow citizens, seemed to the police quite as much gibberish as Evan’s mysticism could have done. The police were not used to hearing principles, even the principles of their own existence.

The police magistrate, before whom they were hurried and tried, was a Mr. Cumberland Vane, a cheerful, middle-aged gentleman, honourably celebrated for the lightness of his sentences and the lightness of his conversation. He occasionally worked himself up into a sort of theoretic rage about certain particular offenders, such as the men who took pokers to their wives, talked in a loose, sentimental way about the desirability of flogging them, and was hopelessly bewildered by the fact that the wives seemed even more angry with him than with their husbands. He was a tall, spruce man, with a twist of black moustache and incomparable morning dress. He looked like a gentleman, and yet, somehow, like a stage gentleman.

He had often treated serious crimes against mere order or property with a humane flippancy. Hence, about the mere breaking of an editor’s window, he was almost uproarious.

“Come, Mr. MacIan, come,” he said, leaning back in his chair, “do you generally enter you friends’ houses by walking through the glass?” (Laughter.)

“He is not my friend,” said Evan, with the stolidity of a dull child.

“Not your friend, eh?” said the magistrate, sparkling. “Is he your brother-in-law?” (Loud and prolonged laughter.)

“He is my enemy,” said Evan, simply; “he is the enemy of God.”

Mr. Vane shifted sharply in his seat, dropping the eye-glass out of his eye in a momentary and not unmanly embarrassment.

“You mustn’t talk like that here,” he said, roughly, and in a kind of hurry, “that has nothing to do with us.”

Evan opened his great, blue eyes; “God,” he began.

“Be quiet,” said the magistrate, angrily, “it is most undesirable that things of that sort should be spoken about – a – in public, and in an ordinary Court of Justice. Religion is – a – too personal a matter to be mentioned in such a place.”

“Is it?” answered the Highlander, “then what did those policemen swear by just now?”

“That is no parallel,” answered Vane, rather irritably; “of course there is a form of oath – to be taken reverently – reverently, and there’s an end of it. But to talk in a public place about one’s most sacred and private sentiments – well, I call it bad taste. (Slight applause.) I call it irreverent. I call it irreverent, and I’m not specially orthodox either.”

“I see you are not,” said Evan, “but I am.”

“We are wondering from the point,” said the police magistrate, pulling himself together.

“May I ask why you smashed this worthy citizen’s window?”

Evan turned a little pale at the mere memory, but he answered with the same cold and deadly literalism that he showed throughout.

“Because he blasphemed Our Lady.”

“I tell you once and for all,” cried Mr. Cumberland Vane, rapping his knuckles angrily on the table, “I tell you, once and for all, my man, that I will not have you turning on any religious rant or cant here. Don’t imagine that it will impress me. The most religious people are not those who talk about it. (Applause.) You answer the questions and do nothing else.”

“I did nothing else,” said Evan, with a slight smile.

“Eh,” cried Vane, glaring through his eye-glass.

“You asked me why I broke his window,” said MacIan, with a face of wood. “I answered, ‘Because he blasphemed Our Lady.’ I had no other reason. So I have no other answer.” Vane continued to gaze at him with a sternness not habitual to him.

“You are not going the right way to work, Sir,” he said, with severity. “You are not going the right way to work to – a – have your case treated with special consideration. If you had simply expressed regret for what you had done, I should have been strongly inclined to dismiss the matter as an outbreak of temper. Even now, if you say that you are sorry I shall only – ”

“But I am not in the least sorry,” said Evan, “I am very pleased.”

“I really believe you are insane,” said the stipendiary, indignantly, for he had really been doing his best as a good-natured man, to compose the dispute. “What conceivable right have you to break other people’s windows because their opinions do not agree with yours? This man only gave expression to his sincere belief.”

“So did I,” said the Highlander.

“And who are you?” exploded Vane. “Are your views necessarily the right ones? Are you necessarily in possession of the truth?”

“Yes,” said MacIan.

The magistrate broke into a contemptuous laugh.

“Oh, you want a nurse to look after you,” he said. “You must pay L10.”

Evan MacIan plunged his hands into his loose grey garment and drew out a queer looking leather purse. It contained exactly twelve sovereigns. He paid down the ten, coin by coin, in silence, and equally silently returned the remaining two to the receptacle. Then he said, “May I say a word, your worship?”

Cumberland Vane seemed half hypnotized with the silence and automatic movements of the stranger; he made a movement with his head which might have been either “yes” or “no”. “I only wished to say, your worship,” said MacIan, putting back the purse in his trouser pocket, “that smashing that shop window was, I confess, a useless and rather irregular business. It may be excused, however, as a mere preliminary to further proceedings, a sort of preface. Wherever and whenever I meet that man,” and he pointed to the editor of The Atheist, “whether it be outside this door in ten minutes from now, or twenty years hence in some distant country, wherever and whenever I meet that man, I will fight him. Do not be afraid. I will not rush at him like a bully, or bear him down with any brute superiority. I will fight him like a gentleman; I will fight him as our fathers fought. He shall choose how, sword or pistol, horse or foot. But if he refuses, I will write his cowardice on every wall in the world. If he had said of my mother what he said of the Mother of God, there is not a club of clean men in Europe that would deny my right to call him out. If he had said it of my wife, you English would yourselves have pardoned me for beating him like a dog in the market place. Your worship, I have no mother; I have no wife. I have only that which the poor have equally with the rich; which the lonely have equally with the man of many friends. To me this whole strange world is homely, because in the heart of it there is a home; to me this cruel world is kindly, because higher than the heavens there is something more human than humanity. If a man must not fight for this, may he fight for anything? I would fight for my friend, but if I lost my friend, I should still be there. I would fight for my country, but if I lost my country, I should still exist. But if what that devil dreams were true, I should not be – I should burst like a bubble and be gone. I could not live in that imbecile universe. Shall I not fight for my own existence?”

The magistrate recovered his voice and his presence of mind. The first part of the speech, the bombastic and brutally practical challenge, stunned him with surprise; but the rest of Evan’s remarks, branching off as they did into theoretic phrases, gave his vague and very English mind (full of memories of the hedging and compromise in English public speaking) an indistinct sensation of relief, as if the man, though mad, were not so dangerous as he had thought. He went into a sort of weary laughter.

“For Heaven’s sake, man,” he said, “don’t talk so much. Let other people have a chance (laughter). I trust all that you said about asking Mr. Turnbull to fight, may be regarded as rubbish. In case of accidents, however, I must bind you over to keep the peace.”

“To keep the peace,” repeated Evan, “with whom?”

“With Mr. Turnbull,” said Vane.

“Certainly not,” answered MacIan. “What has he to do with peace?”

“Do you mean to say,” began the magistrate, “that you refuse to…” The voice of Turnbull himself clove in for the first time.

“Might I suggest,” he said, “That I, your worship, can settle to some extent this absurd matter myself. This rather wild gentleman promises that he will not attack me with any ordinary assault – and if he does, you may be sure the police shall hear of it. But he says he will not. He says he will challenge me to a duel; and I cannot say anything stronger about his mental state than to say that I think that it is highly probable that he will. (Laughter.) But it takes two to make a duel, your worship (renewed laughter). I do not in the least mind being described on every wall in the world as the coward who would not fight a man in Fleet Street, about whether the Virgin Mary had a parallel in Mesopotamian mythology. No, your worship. You need not trouble to bind him over to keep the peace. I bind myself over to keep the peace, and you may rest quite satisfied that there will be no duel with me in it.”

Mr. Cumberland Vane rolled about, laughing in a sort of relief.

“You’re like a breath of April, sir,” he cried. “You’re ozone after that fellow. You’re perfectly right. Perhaps I have taken the thing too seriously. I should love to see him sending you challenges and to see you smiling. Well, well.”

Evan went out of the Court of Justice free, but strangely shaken, like a sick man. Any punishment of suppression he would have felt as natural; but the sudden juncture between the laughter of his judge and the laughter of the man he had wronged, made him feel suddenly small, or at least, defeated. It was really true that the whole modern world regarded his world as a bubble. No cruelty could have shown it, but their kindness showed it with a ghastly clearness. As he was brooding, he suddenly became conscious of a small, stern figure, fronting him in silence. Its eyes were grey and awful, and its beard red. It was Turnbull.

“Well, sir,” said the editor of The Atheist, “where is the fight to be? Name the field, sir.”

Evan stood thunderstruck. He stammered out something, he knew not what; he only guessed it by the answer of the other.

“Do I want to fight? Do I want to fight?” cried the furious Free-thinker. “Why, you moonstruck scarecrow of superstition, do you think your dirty saints are the only people who can die? Haven’t you hung atheists, and burned them, and boiled them, and did they ever deny their faith? Do you think we don’t want to fight? Night and day I have prayed – I have longed – for an atheist revolution – I have longed to see your blood and ours on the streets. Let it be yours or mine?”

“But you said…” began MacIan.

“I know,” said Turnbull scornfully. “And what did you say? You damned fool, you said things that might have got us locked up for a year, and shadowed by the coppers for half a decade. If you wanted to fight, why did you tell that ass you wanted to? I got you out, to fight if you want to. Now, fight if you dare.”

“I swear to you, then,” said MacIan, after a pause. “I swear to you that nothing shall come between us. I swear to you that nothing shall be in my heart or in my head till our swords clash together. I swear it by the God you have denied, by the Blessed Lady you have blasphemed; I swear it by the seven swords in her heart. I swear it by the Holy Island where my fathers are, by the honour of my mother, by the secret of my people, and by the chalice of the Blood of God.”

The atheist drew up his head. “And I,” he said, “give my word.”

III. SOME OLD CURIOSITIES

The evening sky, a dome of solid gold, unflaked even by a single sunset cloud, steeped the meanest sights of London in a strange and mellow light. It made a little greasy street of St. Martin’s Lane look as if it were paved with gold. It made the pawnbroker’s half-way down it shine as if it were really that Mountain of Piety that the French poetic instinct has named it; it made the mean pseudo-French bookshop, next but one to it, a shop packed with dreary indecency, show for a moment a kind of Parisian colour. And the shop that stood between the pawnshop and the shop of dreary indecency, showed with quite a blaze of old world beauty, for it was, by accident, a shop not unbeautiful in itself. The front window had a glimmer of bronze and blue steel, lit, as by a few stars, by the sparks of what were alleged to be jewels; for it was in brief, a shop of bric-a-brac and old curiosities. A row of half-burnished seventeenth-century swords ran like an ornate railing along the front of the window; behind was a darker glimmer of old oak and old armour; and higher up hung the most extraordinary looking South Sea tools or utensils, whether designed for killing enemies or merely for cooking them, no mere white man could possibly conjecture. But the romance of the eye, which really on this rich evening, clung about the shop, had its main source in the accident of two doors standing open, the front door that opened on the street and a back door that opened on an odd green square of garden, that the sun turned to a square of gold. There is nothing more beautiful than thus to look as it were through the archway of a house; as if the open sky were an interior chamber, and the sun a secret lamp of the place.

I have suggested that the sunset light made everything lovely. To say that it made the keeper of the curiosity shop lovely would be a tribute to it perhaps too extreme. It would easily have made him beautiful if he had been merely squalid; if he had been a Jew of the Fagin type. But he was a Jew of another and much less admirable type; a Jew with a very well-sounding name. For though there are no hard tests for separating the tares and the wheat of any people, one rude but efficient guide is that the nice Jew is called Moses Solomon, and the nasty Jew is called Thornton Percy. The keeper of the curiosity shop was of the Thornton Percy branch of the chosen people; he belonged to those Lost Ten Tribes whose industrious object is to lose themselves. He was a man still young, but already corpulent, with sleek dark hair, heavy handsome clothes, and a full, fat, permanent smile, which looked at the first glance kindly, and at the second cowardly. The name over his shop was Henry Gordon, but two Scotchmen who were in his shop that evening could come upon no trace of a Scotch accent.

These two Scotchmen in this shop were careful purchasers, but free-handed payers. One of them who seemed to be the principal and the authority (whom, indeed, Mr. Henry Gordon fancied he had seen somewhere before), was a small, sturdy fellow, with fine grey eyes, a square red tie and a square red beard, that he carried aggressively forward as if he defied anyone to pull it. The other kept so much in the background in comparison that he looked almost ghostly in his grey cloak or plaid, a tall, sallow, silent young man.

The two Scotchmen were interested in seventeenth-century swords. They were fastidious about them. They had a whole armoury of these weapons brought out and rolled clattering about the counter, until they found two of precisely the same length. Presumably they desired the exact symmetry for some decorative trophy. Even then they felt the points, poised the swords for balance and bent them in a circle to see that they sprang straight again; which, for decorative purposes, seems carrying realism rather far.

“These will do,” said the strange person with the red beard. “And perhaps I had better pay for them at once. And as you are the challenger, Mr. MacIan, perhaps you had better explain the situation.”

The tall Scotchman in grey took a step forward and spoke in a voice quite clear and bold, and yet somehow lifeless, like a man going through an ancient formality.

“The fact is, Mr. Gordon, we have to place our honour in your hands. Words have passed between Mr. Turnbull and myself on a grave and invaluable matter, which can only be atoned for by fighting. Unfortunately, as the police are in some sense pursuing us, we are hurried, and must fight now and without seconds. But if you will be so kind as to take us into your little garden and see far play, we shall feel how – ”

The shopman recovered himself from a stunning surprise and burst out:

“Gentlemen, are you drunk? A duel! A duel in my garden. Go home, gentlemen, go home. Why, what did you quarrel about?”

“We quarrelled,” said Evan, in the same dead voice, “about religion.” The fat shopkeeper rolled about in his chair with enjoyment.

“Well, this is a funny game,” he said. “So you want to commit murder on behalf of religion. Well, well my religion is a little respect for humanity, and – ”

“Excuse me,” cut in Turnbull, suddenly and fiercely, pointing towards the pawnbroker’s next door. “Don’t you own that shop?”

“Why – er – yes,” said Gordon.

“And don’t you own that shop?” repeated the secularist, pointing backward to the pornographic bookseller.

“What if I do?”

“Why, then,” cried Turnbull, with grating contempt. “I will leave the religion of humanity confidently in your hands; but I am sorry I troubled you about such a thing as honour. Look here, my man. I do believe in humanity. I do believe in liberty. My father died for it under the swords of the Yeomanry. I am going to die for it, if need be, under that sword on your counter. But if there is one sight that makes me doubt it it is your foul fat face. It is hard to believe you were not meant to be ruled like a dog or killed like a cockroach. Don’t try your slave’s philosophy on me. We are going to fight, and we are going to fight in your garden, with your swords. Be still! Raise your voice above a whisper, and I run you through the body.”

Turnbull put the bright point of the sword against the gay waistcoat of the dealer, who stood choking with rage and fear, and an astonishment so crushing as to be greater than either.

“MacIan,” said Turnbull, falling almost into the familiar tone of a business partner, “MacIan, tie up this fellow and put a gag in his mouth. Be still, I say, or I kill you where you stand.”

The man was too frightened to scream, but he struggled wildly, while Evan MacIan, whose long, lean hands were unusually powerful, tightened some old curtain cords round him, strapped a rope gag in his mouth and rolled him on his back on the floor.

“There’s nothing very strong here,” said Evan, looking about him. “I’m afraid he’ll work through that gag in half an hour or so.”

“Yes,” said Turnbull, “but one of us will be killed by that time.”

“Well, let’s hope so,” said the Highlander, glancing doubtfully at the squirming thing on the floor.

“And now,” said Turnbull, twirling his fiery moustache and fingering his sword, “let us go into the garden. What an exquisite summer evening!”

MacIan said nothing, but lifting his sword from the counter went out into the sun.

The brilliant light ran along the blades, filling the channels of them with white fire; the combatants stuck their swords in the turf and took off their hats, coats, waistcoats, and boots. Evan said a short Latin prayer to himself, during which Turnbull made something of a parade of lighting a cigarette which he flung away the instant after, when he saw MacIan apparently standing ready. Yet MacIan was not exactly ready. He stood staring like a man stricken with a trance.

“What are you staring at?” asked Turnbull. “Do you see the bobbies?”

“I see Jerusalem,” said Evan, “all covered with the shields and standards of the Saracens.”

“Jerusalem!” said Turnbull, laughing. “Well, we’ve taken the only inhabitant into captivity.”

And he picked up his sword and made it whistle like a boy’s wand.

“I beg your pardon,” said MacIan, dryly. “Let us begin.”

MacIan made a military salute with his weapon, which Turnbull copied or parodied with an impatient contempt; and in the stillness of the garden the swords came together with a clear sound like a bell. The instant the blades touched, each felt them tingle to their very points with a personal vitality, as if they were two naked nerves of steel. Evan had worn throughout an air of apathy, which might have been the stale apathy of one who wants nothing. But it was indeed the more dreadful apathy of one who wants something and will care for nothing else. And this was seen suddenly; for the instant Evan engaged he disengaged and lunged with an infernal violence. His opponent with a desperate promptitude parried and riposted; the parry only just succeeded, the riposte failed. Something big and unbearable seemed to have broken finally out of Evan in that first murderous lunge, leaving him lighter and cooler and quicker upon his feet. He fell to again, fiercely still, but now with a fierce caution. The next moment Turnbull lunged; MacIan seemed to catch the point and throw it away from him, and was thrusting back like a thunderbolt, when a sound paralysed him; another sound beside their ringing weapons. Turnbull, perhaps from an equal astonishment, perhaps from chivalry, stopped also and forebore to send his sword through his exposed enemy.

“What’s that?” asked Evan, hoarsely.

A heavy scraping sound, as of a trunk being dragged along a littered floor, came from the dark shop behind them.

“The old Jew has broken one of his strings, and he’s crawling about,” said Turnbull. “Be quick! We must finish before he gets his gag out.”

“Yes, yes, quick! On guard!” cried the Highlander. The blades crossed again with the same sound like song, and the men went to work again with the same white and watchful faces. Evan, in his impatience, went back a little to his wildness. He made windmills, as the French duellists say, and though he was probably a shade the better fencer of the two, he found the other’s point pass his face twice so close as almost to graze his cheek. The second time he realized the actual possibility of defeat and pulled himself together under a shock of the sanity of anger. He narrowed, and, so to speak, tightened his operations: he fenced (as the swordsman’s boast goes), in a wedding ring; he turned Turnbull’s thrusts with a maddening and almost mechanical click, like that of a machine. Whenever Turnbull’s sword sought to go over that other mere white streak it seemed to be caught in a complex network of steel. He turned one thrust, turned another, turned another. Then suddenly he went forward at the lunge with his whole living weight. Turnbull leaped back, but Evan lunged and lunged and lunged again like a devilish piston rod or battering ram. And high above all the sound of the struggle there broke into the silent evening a bellowing human voice, nasal, raucous, at the highest pitch of pain. “Help! Help! Police! Murder! Murder!” The gag was broken; and the tongue of terror was loose.

“Keep on!” gasped Turnbull. “One may be killed before they come.”

The voice of the screaming shopkeeper was loud enough to drown not only the noise of the swords but all other noises around it, but even through its rending din there seemed to be some other stir or scurry. And Evan, in the very act of thrusting at Turnbull, saw something in his eyes that made him drop his sword. The atheist, with his grey eyes at their widest and wildest, was staring straight over his shoulder at the little archway of shop that opened on the street beyond. And he saw the archway blocked and blackened with strange figures.

“We must bolt, MacIan,” he said abruptly. “And there isn’t a damned second to lose either. Do as I do.”

With a bound he was beside the little cluster of his clothes and boots that lay on the lawn; he snatched them up, without waiting to put any of them on; and tucking his sword under his other arm, went wildly at the wall at the bottom of the garden and swung himself over it. Three seconds after he had alighted in his socks on the other side, MacIan alighted beside him, also in his socks and also carrying clothes and sword in a desperate bundle.

They were in a by-street, very lean and lonely itself, but so close to a crowded thoroughfare that they could see the vague masses of vehicles going by, and could even see an individual hansom cab passing the corner at the instant. Turnbull put his fingers to his mouth like a gutter-snipe and whistled twice. Even as he did so he could hear the loud voices of the neighbours and the police coming down the garden.

The hansom swung sharply and came tearing down the little lane at his call. When the cabman saw his fares, however, two wild-haired men in their shirts and socks with naked swords under their arms, he not unnaturally brought his readiness to a rigid stop and stared suspiciously.

“You talk to him a minute,” whispered Turnbull, and stepped back into the shadow of the wall.

“We want you,” said MacIan to the cabman, with a superb Scotch drawl of indifference and assurance, “to drive us to St. Pancras Station – verra quick.”

“Very sorry, sir,” said the cabman, “but I’d like to know it was all right. Might I arst where you come from, sir?”

A second after he spoke MacIan heard a heavy voice on the other side of the wall, saying: “I suppose I’d better get over and look for them. Give me a back.”

“Cabby,” said MacIan, again assuming the most deliberate and lingering lowland Scotch intonation, “if ye’re really verra anxious to ken whar a’ come fra’, I’ll tell ye as a verra great secret. A’ come from Scotland. And a’m gaein’ to St. Pancras Station. Open the doors, cabby.”

The cabman stared, but laughed. The heavy voice behind the wall said: “Now then, a better back this time, Mr. Price.” And from the shadow of the wall Turnbull crept out. He had struggled wildly into his coat (leaving his waistcoat on the pavement), and he was with a fierce pale face climbing up the cab behind the cabman. MacIan had no glimmering notion of what he was up to, but an instinct of discipline, inherited from a hundred men of war, made him stick to his own part and trust the other man’s.

“Open the doors, cabby,” he repeated, with something of the obstinate solemnity of a drunkard, “open the doors. Did ye no hear me say St. Pancras Station?”

The top of a policeman’s helmet appeared above the garden wall. The cabman did not see it, but he was still suspicious and began:

“Very sorry, sir, but…” and with that the catlike Turnbull tore him out of his seat and hurled him into the street below, where he lay suddenly stunned.

“Give me his hat,” said Turnbull in a silver voice, that the other obeyed like a bugle. “And get inside with the swords.”

And just as the red and raging face of a policeman appeared above the wall, Turnbull struck the horse with a terrible cut of the whip and the two went whirling away like a boomerang.

They had spun through seven streets and three or four squares before anything further happened. Then, in the neighbourhood of Maida Vale, the driver opened the trap and talked through it in a manner not wholly common in conversations through that aperture.

“Mr. MacIan,” he said shortly and civilly.

“Mr. Turnbull,” replied his motionless fare.

“Under circumstances such as those in which we were both recently placed there was no time for anything but very abrupt action. I trust therefore that you have no cause to complain of me if I have deferred until this moment a consultation with you on our present position or future action. Our present position, Mr. MacIan, I imagine that I am under no special necessity of describing. We have broken the law and we are fleeing from its officers. Our future action is a thing about which I myself entertain sufficiently strong views; but I have no right to assume or to anticipate yours, though I may have formed a decided conception of your character and a decided notion of what they will probably be. Still, by every principle of intellectual justice, I am bound to ask you now and seriously whether you wish to continue our interrupted relations.”

MacIan leant his white and rather weary face back upon the cushions in order to speak up through the open door.

“Mr. Turnbull,” he said, “I have nothing to add to what I have said before. It is strongly borne in upon me that you and I, the sole occupants of this runaway cab, are at this moment the two most important people in London, possibly in Europe. I have been looking at all the streets as we went past, I have been looking at all the shops as we went past, I have been looking at all the churches as we went past. At first, I felt a little dazed with the vastness of it all. I could not understand what it all meant. But now I know exactly what it all means. It means us. This whole civilization is only a dream. You and I are the realities.”

“Religious symbolism,” said Mr. Turnbull, through the trap, “does not, as you are probably aware, appeal ordinarily to thinkers of the school to which I belong. But in symbolism as you use it in this instance, I must, I think, concede a certain truth. We must fight this thing out somewhere; because, as you truly say, we have found each other’s reality. We must kill each other – or convert each other. I used to think all Christians were hypocrites, and I felt quite mildly towards them really. But I know you are sincere – and my soul is mad against you. In the same way you used, I suppose, to think that all atheists thought atheism would leave them free for immorality – and yet in your heart you tolerated them entirely. Now you know that I am an honest man, and you are mad against me, as I am against you. Yes, that’s it. You can’t be angry with bad men. But a good man in the wrong – why one thirsts for his blood. Yes, you open for me a vista of thought.”

“Don’t run into anything,” said Evan, immovably.

“There’s something in that view of yours, too,” said Turnbull, and shut down the trap.

They sped on through shining streets that shot by them like arrows. Mr. Turnbull had evidently a great deal of unused practical talent which was unrolling itself in this ridiculous adventure. They had got away with such stunning promptitude that the police chase had in all probability not even properly begun. But in case it had, the amateur cabman chose his dizzy course through London with a strange dexterity. He did not do what would have first occurred to any ordinary outsider desiring to destroy his tracks. He did not cut into by-ways or twist his way through mean streets. His amateur common sense told him that it was precisely the poor street, the side street, that would be likely to remember and report the passing of a hansom cab, like the passing of a royal procession. He kept chiefly to the great roads, so full of hansoms that a wilder pair than they might easily have passed in the press. In one of the quieter streets Evan put on his boots.

Towards the top of Albany Street the singular cabman again opened the trap.

“Mr. MacIan,” he said, “I understand that we have now definitely settled that in the conventional language honour is not satisfied. Our action must at least go further than it has gone under recent interrupted conditions. That, I believe, is understood.”

“Perfectly,” replied the other with his bootlace in his teeth.

“Under those conditions,” continued Turnbull, his voice coming through the hole with a slight note of trepidation very unusual with him, “I have a suggestion to make, if that can be called a suggestion, which has probably occurred to you as readily as to me. Until the actual event comes off we are practically in the position if not of comrades, at least of business partners. Until the event comes off, therefore I should suggest that quarrelling would be inconvenient and rather inartistic; while the ordinary exchange of politeness between man and man would be not only elegant but uncommonly practical.”

“You are perfectly right,” answered MacIan, with his melancholy voice, “in saying that all this has occurred to me. All duellists should behave like gentlemen to each other. But we, by the queerness of our position, are something much more than either duellists or gentlemen. We are, in the oddest and most exact sense of the term, brothers – in arms.”

“Mr. MacIan,” replied Turnbull, calmly, “no more need be said.” And he closed the trap once more.

They had reached Finchley Road before he opened it again.

Then he said, “Mr. MacIan, may I offer you a cigar. It will be a touch of realism.”

“Thank you,” answered Evan. “You are very kind.” And he began to smoke in the cab.

IV. A DISCUSSION AT DAWN

The duellists had from their own point of view escaped or conquered the chief powers of the modern world. They had satisfied the magistrate, they had tied the tradesman neck and heels, and they had left the police behind. As far as their own feelings went they had melted into a monstrous sea; they were but the fare and driver of one of the million hansoms that fill London streets. But they had forgotten something; they had forgotten journalism. They had forgotten that there exists in the modern world, perhaps for the first time in history, a class of people whose interest is not that things should happen well or happen badly, should happen successfully or happen unsuccessfully, should happen to the advantage of this party or the advantage of that part, but whose interest simply is that things should happen.

It is the one great weakness of journalism as a picture of our modern existence, that it must be a picture made up entirely of exceptions. We announce on flaring posters that a man has fallen off a scaffolding. We do not announce on flaring posters that a man has not fallen off a scaffolding. Yet this latter fact is fundamentally more exciting, as indicating that that moving tower of terror and mystery, a man, is still abroad upon the earth. That the man has not fallen off a scaffolding is really more sensational; and it is also some thousand times more common. But journalism cannot reasonably be expected thus to insist upon the permanent miracles. Busy editors cannot be expected to put on their posters, “Mr. Wilkinson Still Safe,” or “Mr. Jones, of Worthing, Not Dead Yet.” They cannot announce the happiness of mankind at all. They cannot describe all the forks that are not stolen, or all the marriages that are not judiciously dissolved. Hence the complete picture they give of life is of necessity fallacious; they can only represent what is unusual. However democratic they may be, they are only concerned with the minority.

The incident of the religious fanatic who broke a window on Ludgate Hill was alone enough to set them up in good copy for the night. But when the same man was brought before a magistrate and defied his enemy to mortal combat in the open court, then the columns would hardly hold the excruciating information, and the headlines were so large that there was hardly room for any of the text. The Daily Telegraph headed a column, “A Duel on Divinity,” and there was a correspondence afterwards which lasted for months, about whether police magistrates ought to mention religion. The Daily Mail in its dull, sensible way, headed the events, “Wanted to fight for the Virgin.” Mr. James Douglas, in The Star, presuming on his knowledge of philosophical and theological terms, described the Christian’s outbreak under the title of “Dualist and Duellist.” The Daily News inserted a colourless account of the matter, but was pursued and eaten up for some weeks, with letters from outlying ministers, headed “Murder and Mariolatry.” But the journalistic temperature was steadily and consistently heated by all these influences; the journalists had tasted blood, prospectively, and were in the mood for more; everything in the matter prepared them for further outbursts of moral indignation. And when a gasping reporter rushed in in the last hours of the evening with the announcement that the two heroes of the Police Court had literally been found fighting in a London back garden, with a shopkeeper bound and gagged in the front of the house, the editors and sub-editors were stricken still as men are by great beatitudes.

The next morning, five or six of the great London dailies burst out simultaneously into great blossoms of eloquent leader-writing. Towards the end all the leaders tended to be the same, but they all began differently. The Daily Telegraph, for instance began, “There will be little difference among our readers or among all truly English and law-abiding men touching the, etc. etc.” The Daily Mail said, “People must learn, in the modern world, to keep their theological differences to themselves. The fracas, etc. etc.” The Daily News started, “Nothing could be more inimical to the cause of true religion than, etc. etc.” The Times began with something about Celtic disturbances of the equilibrium of Empire, and the Daily Express distinguished itself splendidly by omitting altogether so controversial a matter and substituting a leader about goloshes.

And the morning after that, the editors and the newspapers were in such a state, that, as the phrase is, there was no holding them. Whatever secret and elvish thing it is that broods over editors and suddenly turns their brains, that thing had seized on the story of the broken glass and the duel in the garden. It became monstrous and omnipresent, as do in our time the unimportant doings of the sect of the Agapemonites, or as did at an earlier time the dreary dishonesties of the Rhodesian financiers. Questions were asked about it, and even answered, in the House of Commons. The Government was solemnly denounced in the papers for not having done something, nobody knew what, to prevent the window being broken. An enormous subscription was started to reimburse Mr. Gordon, the man who had been gagged in the shop. Mr. MacIan, one of the combatants, became for some mysterious reason, singly and hugely popular as a comic figure in the comic papers and on the stage of the music hall. He was always represented (in defiance of fact), with red whiskers, and a very red nose, and in full Highland costume. And a song, consisting of an unimaginable number of verses, in which his name was rhymed with flat iron, the British Lion, sly ‘un, dandelion, Spion (With Kop in the next line), was sung to crowded houses every night. The papers developed a devouring thirst for the capture of the fugitives; and when they had not been caught for forty-eight hours, they suddenly turned the whole matter into a detective mystery. Letters under the heading, “Where are They,” poured in to every paper, with every conceivable kind of explanation, running them to earth in the Monument, the Twopenny Tube, Epping Forest, Westminster Abbey, rolled up in carpets at Shoolbreds, locked up in safes in Chancery Lane. Yes, the papers were very interesting, and Mr. Turnbull unrolled a whole bundle of them for the amusement of Mr. MacIan as they sat on a high common to the north of London, in the coming of the white dawn.

The darkness in the east had been broken with a bar of grey; the bar of grey was split with a sword of silver and morning lifted itself laboriously over London. From the spot where Turnbull and MacIan were sitting on one of the barren steeps behind Hampstead, they could see the whole of London shaping itself vaguely and largely in the grey and growing light, until the white sun stood over it and it lay at their feet, the splendid monstrosity that it is. Its bewildering squares and parallelograms were compact and perfect as a Chinese puzzle; an enormous hieroglyphic which man must decipher or die. There fell upon both of them, but upon Turnbull more than the other, because he know more what the scene signified, that quite indescribable sense as of a sublime and passionate and heart-moving futility, which is never evoked by deserts or dead men or men neglected and barbarous, which can only be invoked by the sight of the enormous genius of man applied to anything other than the best. Turnbull, the old idealistic democrat, had so often reviled the democracy and reviled them justly for their supineness, their snobbishness, their evil reverence for idle things. He was right enough; for our democracy has only one great fault; it is not democratic. And after denouncing so justly average modern men for so many years as sophists and as slaves, he looked down from an empty slope in Hampstead and saw what gods they are. Their achievement seemed all the more heroic and divine, because it seemed doubtful whether it was worth doing at all. There seemed to be something greater than mere accuracy in making such a mistake as London. And what was to be the end of it all? what was to be the ultimate transformation of this common and incredible London man, this workman on a tram in Battersea, his clerk on an omnibus in Cheapside? Turnbull, as he stared drearily, murmured to himself the words of the old atheistic and revolutionary Swinburne who had intoxicated his youth:

        “And still we ask if God or man
        Can loosen thee Lazarus;
        Bid thee rise up republican,
        And save thyself and all of us.
        But no disciple’s tongue can say
        If thou can’st take our sins away.”

Turnbull shivered slightly as if behind the earthly morning he felt the evening of the world, the sunset of so many hopes. Those words were from “Songs before Sunrise”. But Turnbull’s songs at their best were songs after sunrise, and sunrise had been no such great thing after all. Turnbull shivered again in the sharp morning air. MacIan was also gazing with his face towards the city, but there was that about his blind and mystical stare that told one, so to speak, that his eyes were turned inwards. When Turnbull said something to him about London, they seemed to move as at a summons and come out like two householders coming out into their doorways.

“Yes,” he said, with a sort of stupidity. “It’s a very big place.”

There was a somewhat unmeaning silence, and then MacIan said again:

“It’s a very big place. When I first came into it I was frightened of it. Frightened exactly as one would be frightened at the sight of a man forty feet high. I am used to big things where I come from, big mountains that seem to fill God’s infinity, and the big sea that goes to the end of the world. But then these things are all shapeless and confused things, not made in any familiar form. But to see the plain, square, human things as large as that, houses so large and streets so large, and the town itself so large, was like having screwed some devil’s magnifying glass into one’s eye. It was like seeing a porridge bowl as big as a house, or a mouse-trap made to catch elephants.”

“Like the land of the Brobdingnagians,” said Turnbull, smiling.

“Oh! Where is that?” said MacIan.

Turnbull said bitterly, “In a book,” and the silence fell suddenly between them again.

They were sitting in a sort of litter on the hillside; all the things they had hurriedly collected, in various places, for their flight, were strewn indiscriminately round them. The two swords with which they had lately sought each other’s lives were flung down on the grass at random, like two idle walking-sticks. Some provisions they had bought last night, at a low public house, in case of undefined contingencies, were tossed about like the materials of an ordinary picnic, here a basket of chocolate, and there a bottle of wine. And to add to the disorder finally, there were strewn on top of everything, the most disorderly of modern things, newspapers, and more newspapers, and yet again newspapers, the ministers of the modern anarchy. Turnbull picked up one of them drearily, and took out a pipe.

“There’s a lot about us,” he said. “Do you mind if I light up?”

“Why should I mind?” asked MacIan.

Turnbull eyed with a certain studious interest, the man who did not understand any of the verbal courtesies; he lit his pipe and blew great clouds out of it.

“Yes,” he resumed. “The matter on which you and I are engaged is at this moment really the best copy in England. I am a journalist, and I know. For the first time, perhaps, for many generations, the English are really more angry about a wrong thing done in England than they are about a wrong thing done in France.”

“It is not a wrong thing,” said MacIan.

Turnbull laughed. “You seem unable to understand the ordinary use of the human language. If I did not suspect that you were a genius, I should certainly know you were a blockhead. I fancy we had better be getting along and collecting our baggage.”

And he jumped up and began shoving the luggage into his pockets, or strapping it on to his back. As he thrust a tin of canned meat, anyhow, into his bursting side pocket, he said casually:

“I only meant that you and I are the most prominent people in the English papers.”

“Well, what did you expect?” asked MacIan, opening his great grave blue eyes.

“The papers are full of us,” said Turnbull, stooping to pick up one of the swords.

MacIan stooped and picked up the other.

“Yes,” he said, in his simple way. “I have read what they have to say. But they don’t seem to understand the point.”

“The point of what?” asked Turnbull.

“The point of the sword,” said MacIan, violently, and planted the steel point in the soil like a man planting a tree.

“That is a point,” said Turnbull, grimly, “that we will discuss later. Come along.”

Turnbull tied the last tin of biscuits desperately to himself with string; and then spoke, like a diver girt for plunging, short and sharp.

“Now, Mr. MacIan, you must listen to me. You must listen to me, not merely because I know the country, which you might learn by looking at a map, but because I know the people of the country, whom you could not know by living here thirty years. That infernal city down there is awake; and it is awake against us. All those endless rows of windows and windows are all eyes staring at us. All those forests of chimneys are fingers pointing at us, as we stand here on the hillside. This thing has caught on. For the next six mortal months they will think of nothing but us, as for six mortal months they thought of nothing but the Dreyfus case. Oh, I know it’s funny. They let starving children, who don’t want to die, drop by the score without looking round. But because two gentlemen, from private feelings of delicacy, do want to die, they will mobilize the army and navy to prevent them. For half a year or more, you and I, Mr. MacIan, will be an obstacle to every reform in the British Empire. We shall prevent the Chinese being sent out of the Transvaal and the blocks being stopped in the Strand. We shall be the conversational substitute when anyone recommends Home Rule, or complains of sky signs. Therefore, do not imagine, in your innocence, that we have only to melt away among those English hills as a Highland cateran might into your god-forsaken Highland mountains. We must be eternally on our guard; we must live the hunted life of two distinguished criminals. We must expect to be recognized as much as if we were Napoleon escaping from Elba. We must be prepared for our descriptions being sent to every tiny village, and for our faces being recognized by every ambitious policeman. We must often sleep under the stars as if we were in Africa. Last and most important we must not dream of effecting our – our final settlement, which will be a thing as famous as the Phoenix Park murders, unless we have made real and precise arrangements for our isolation – I will not say our safety. We must not, in short, fight until we have thrown them off our scent, if only for a moment. For, take my word for it, Mr. MacIan, if the British Public once catches us up, the British Public will prevent the duel, if it is only by locking us both up in asylums for the rest of our days.”

MacIan was looking at the horizon with a rather misty look.

“I am not at all surprised,” he said, “at the world being against us. It makes me feel I was right to – ”

“Yes?” said Turnbull.

“To smash your window,” said MacIan. “I have woken up the world.”

“Very well, then,” said Turnbull, stolidly. “Let us look at a few final facts. Beyond that hill there is comparatively clear country. Fortunately, I know the part well, and if you will follow me exactly, and, when necessary, on your stomach, we may be able to get ten miles out of London, literally without meeting anyone at all, which will be the best possible beginning, at any rate. We have provisions for at least two days and two nights, three days if we do it carefully. We may be able to get fifty or sixty miles away without even walking into an inn door. I have the biscuits and the tinned meat, and the milk. You have the chocolate, I think? And the brandy?”

“Yes,” said MacIan, like a soldier taking orders.

“Very well, then, come on. March. We turn under that third bush and so down into the valley.” And he set off ahead at a swinging walk.

Then he stopped suddenly; for he realized that the other was not following. Evan MacIan was leaning on his sword with a lowering face, like a man suddenly smitten still with doubt.

“What on earth is the matter?” asked Turnbull, staring in some anger.

Evan made no reply.

“What the deuce is the matter with you?” demanded the leader, again, his face slowly growing as red as his beard; then he said, suddenly, and in a more human voice, “Are you in pain, MacIan?”

“Yes,” replied the Highlander, without lifting his face.

“Take some brandy,” cried Turnbull, walking forward hurriedly towards him. “You’ve got it.”

“It’s not in the body,” said MacIan, in his dull, strange way. “The pain has come into my mind. A very dreadful thing has just come into my thoughts.”

“What the devil are you talking about?” asked Turnbull.

MacIan broke out with a queer and living voice.

“We must fight now, Turnbull. We must fight now. A frightful thing has come upon me, and I know it must be now and here. I must kill you here,” he cried, with a sort of tearful rage impossible to describe. “Here, here, upon this blessed grass.”

“Why, you idiot,” began Turnbull.

“The hour has come – the black hour God meant for it. Quick, it will soon be gone. Quick!”

And he flung the scabbard from him furiously, and stood with the sunlight sparkling along his sword.

“You confounded fool,” repeated Turnbull. “Put that thing up again, you ass; people will come out of that house at the first clash of the steel.”

“One of us will be dead before they come,” said the other, hoarsely, “for this is the hour God meant.”

“Well, I never thought much of God,” said the editor of The Atheist, losing all patience. “And I think less now. Never mind what God meant. Kindly enlighten my pagan darkness as to what the devil you mean.”

“The hour will soon be gone. In a moment it will be gone,” said the madman. “It is now, now, now that I must nail your blaspheming body to the earth – now, now that I must avenge Our Lady on her vile slanderer. Now or never. For the dreadful thought is in my mind.”

“And what thought,” asked Turnbull, with frantic composure, “occupies what you call your mind?”

“I must kill you now,” said the fanatic, “because – ”

“Well, because,” said Turnbull, patiently.

“Because I have begun to like you.”

Turnbull’s face had a sudden spasm in the sunlight, a change so instantaneous that it left no trace behind it; and his features seemed still carved into a cold stare. But when he spoke again he seemed like a man who was placidly pretending to misunderstand something that he understood perfectly well.

“Your affection expresses itself in an abrupt form,” he began, but MacIan broke the brittle and frivolous speech to pieces with a violent voice. “Do not trouble to talk like that,” he said. “You know what I mean as well as I know it. Come on and fight, I say. Perhaps you are feeling just as I do.”

Turnbull’s face flinched again in the fierce sunlight, but his attitude kept its contemptuous ease.

“Your Celtic mind really goes too fast for me,” he said; “let me be permitted in my heavy Lowland way to understand this new development. My dear Mr. MacIan, what do you really mean?”

MacIan still kept the shining sword-point towards the other’s breast.

“You know what I mean. You mean the same yourself. We must fight now or else – ”

“Or else?” repeated Turnbull, staring at him with an almost blinding gravity.

“Or else we may not want to fight at all,” answered Evan, and the end of his speech was like a despairing cry.

Turnbull took out his own sword suddenly as if to engage; then planting it point downwards for a moment, he said, “Before we begin, may I ask you a question?”

MacIan bowed patiently, but with burning eyes.

“You said, just now,” continued Turnbull, presently, “that if we did not fight now, we might not want to fight at all. How would you feel about the matter if we came not to want to fight at all?”

“I should feel,” answered the other, “just as I should feel if you had drawn your sword, and I had run away from it. I should feel that because I had been weak, justice had not been done.”

“Justice,” answered Turnbull, with a thoughtful smile, “but we are talking about your feelings. And what do you mean by justice, apart from your feelings?”

MacIan made a gesture of weary recognition! “Oh, Nominalism,” he said, with a sort of sigh, “we had all that out in the twelfth century.”

“I wish we could have it out now,” replied the other, firmly. “Do you really mean that if you came to think me right, you would be certainly wrong?”

“If I had a blow on the back of my head, I might come to think you a green elephant,” answered MacIan, “but have I not the right to say now, that if I thought that I should think wrong?”

“Then you are quite certain that it would be wrong to like me?” asked Turnbull, with a slight smile.

“No,” said Evan, thoughtfully, “I do not say that. It may not be the devil, it may be some part of God I am not meant to know. But I had a work to do, and it is making the work difficult.”

“And I suppose,” said the atheist, quite gently, “that you and I know all about which part of God we ought to know.”

MacIan burst out like a man driven back and explaining everything.

“The Church is not a thing like the Athenaeum Club,” he cried. “If the Athenaeum Club lost all its members, the Athenaeum Club would dissolve and cease to exist. But when we belong to the Church we belong to something which is outside all of us; which is outside everything you talk about, outside the Cardinals and the Pope. They belong to it, but it does not belong to them. If we all fell dead suddenly, the Church would still somehow exist in God. Confound it all, don’t you see that I am more sure of its existence than I am of my own existence? And yet you ask me to trust my temperament, my own temperament, which can be turned upside down by two bottles of claret or an attack of the jaundice. You ask me to trust that when it softens towards you and not to trust the thing which I believe to be outside myself and more real than the blood in my body.”

“Stop a moment,” said Turnbull, in the same easy tone, “Even in the very act of saying that you believe this or that, you imply that there is a part of yourself that you trust even if there are many parts which you mistrust. If it is only you that like me, surely, also, it is only you that believe in the Catholic Church.”

Evan remained in an unmoved and grave attitude. “There is a part of me which is divine,” he answered, “a part that can be trusted, but there are also affections which are entirely animal and idle.”

“And you are quite certain, I suppose,” continued Turnbull, “that if even you esteem me the esteem would be wholly animal and idle?” For the first time MacIan started as if he had not expected the thing that was said to him. At last he said:

“Whatever in earth or heaven it is that has joined us two together, it seems to be something which makes it impossible to lie. No, I do not think that the movement in me towards you was…was that surface sort of thing. It may have been something deeper…something strange. I cannot understand the thing at all. But understand this and understand it thoroughly, if I loved you my love might be divine. No, it is not some trifle that we are fighting about. It is not some superstition or some symbol. When you wrote those words about Our Lady, you were in that act a wicked man doing a wicked thing. If I hate you it is because you have hated goodness. And if I like you…it is because you are good.”

Turnbull’s face wore an indecipherable expression.

“Well, shall we fight now?” he said.

“Yes,” said MacIan, with a sudden contraction of his black brows, “yes, it must be now.”

The bright swords crossed, and the first touch of them, travelling down blade and arm, told each combatant that the heart of the other was awakened. It was not in that way that the swords rang together when they had rushed on each other in the little garden behind the dealer’s shop.

There was a pause, and then MacIan made a movement as if to thrust, and almost at the same moment Turnbull suddenly and calmly dropped his sword. Evan stared round in an unusual bewilderment, and then realized that a large man in pale clothes and a Panama hat was strolling serenely towards them.

V. THE PEACEMAKER

When the combatants, with crossed swords, became suddenly conscious of a third party, they each made the same movement. It was as quick as the snap of a pistol, and they altered it instantaneously and recovered their original pose, but they had both made it, they had both seen it, and they both knew what it was. It was not a movement of anger at being interrupted. Say or think what they would, it was a movement of relief. A force within them, and yet quite beyond them, seemed slowly and pitilessly washing away the adamant of their oath. As mistaken lovers might watch the inevitable sunset of first love, these men watched the sunset of their first hatred.

Their hearts were growing weaker and weaker against each other. When their weapons rang and riposted in the little London garden, they could have been very certain that if a third party had interrupted them something at least would have happened. They would have killed each other or they would have killed him. But now nothing could undo or deny that flash of fact, that for a second they had been glad to be interrupted. Some new and strange thing was rising higher and higher in their hearts like a high sea at night. It was something that seemed all the more merciless, because it might turn out an enormous mercy. Was there, perhaps, some such fatalism in friendship as all lovers talk about in love? Did God make men love each other against their will?

“I’m sure you’ll excuse my speaking to you,” said the stranger, in a voice at once eager and deprecating.

The voice was too polite for good manners. It was incongruous with the eccentric spectacle of the duellists which ought to have startled a sane and free man. It was also incongruous with the full and healthy, though rather loose physique of the man who spoke. At the first glance he looked a fine animal, with curling gold beard and hair, and blue eyes, unusually bright. It was only at the second glance that the mind felt a sudden and perhaps unmeaning irritation at the way in which the gold beard retreated backwards into the waistcoat, and the way in which the finely shaped nose went forward as if smelling its way. And it was only, perhaps, at the hundredth glance that the bright blue eyes, which normally before and after the instant seemed brilliant with intelligence, seemed as it were to be brilliant with idiocy. He was a heavy, healthy-looking man, who looked all the larger because of the loose, light coloured clothes that he wore, and that had in their extreme lightness and looseness, almost a touch of the tropics. But a closer examination of his attire would have shown that even in the tropics it would have been unique; but it was all woven according to some hygienic texture which no human being had ever heard of before, and which was absolutely necessary even for a day’s health. He wore a huge broad-brimmed hat, equally hygienic, very much at the back of his head, and his voice coming out of so heavy and hearty a type of man was, as I have said, startlingly shrill and deferential.

“I’m sure you’ll excuse my speaking to you,” he said. “Now, I wonder if you are in some little difficulty which, after all, we could settle very comfortably together? Now, you don’t mind my saying this, do you?”

The face of both combatants remained somewhat solid under this appeal. But the stranger, probably taking their silence for a gathering shame, continued with a kind of gaiety:

“So you are the young men I have read about in the papers. Well, of course, when one is young, one is rather romantic. Do you know what I always say to young people?”

A blank silence followed this gay inquiry. Then Turnbull said in a colourless voice:

“As I was forty-seven last birthday, I probably came into the world too soon for the experience.”

“Very good, very good,” said the friendly person. “Dry Scotch humour. Dry Scotch humour. Well now. I understand that you two people want to fight a duel. I suppose you aren’t much up in the modern world. We’ve quite outgrown duelling, you know. In fact, Tolstoy tells us that we shall soon outgrow war, which he says is simply a duel between nations. A duel between nations. But there is no doubt about our having outgrown duelling.”

Waiting for some effect upon his wooden auditors, the stranger stood beaming for a moment and then resumed:

“Now, they tell me in the newspapers that you are really wanting to fight about something connected with Roman Catholicism. Now, do you know what I always say to Roman Catholics?”

“No,” said Turnbull, heavily. “Do they?” It seemed to be a characteristic of the hearty, hygienic gentleman that he always forgot the speech he had made the moment before. Without enlarging further on the fixed form of his appeal to the Church of Rome, he laughed cordially at Turnbull’s answer; then his wandering blue eyes caught the sunlight on the swords, and he assumed a good-humoured gravity.

“But you know this is a serious matter,” he said, eyeing Turnbull and MacIan, as if they had just been keeping the table in a roar with their frivolities. “I am sure that if I appealed to your higher natures…your higher natures. Every man has a higher nature and a lower nature. Now, let us put the matter very plainly, and without any romantic nonsense about honour or anything of that sort. Is not bloodshed a great sin?”

“No,” said MacIan, speaking for the first time.

“Well, really, really!” said the peacemaker.

“Murder is a sin,” said the immovable Highlander. “There is no sin of bloodshed.”

“Well, we won’t quarrel about a word,” said the other, pleasantly.

“Why on earth not?” said MacIan, with a sudden asperity. “Why shouldn’t we quarrel about a word? What is the good of words if they aren’t important enough to quarrel over? Why do we choose one word more than another if there isn’t any difference between them? If you called a woman a chimpanzee instead of an angel, wouldn’t there be a quarrel about a word? If you’re not going to argue about words, what are you going to argue about? Are you going to convey your meaning to me by moving your ears? The Church and the heresies always used to fight about words, because they are the only things worth fighting about. I say that murder is a sin, and bloodshed is not, and that there is as much difference between those words as there is between the word ‘yes’ and the word ‘no’; or rather more difference, for ‘yes’ and ‘no’, at least, belong to the same category. Murder is a spiritual incident. Bloodshed is a physical incident. A surgeon commits bloodshed.

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