The Soul of a Bishop. H. G. WellsЧитать онлайн книгу.
to need a book from the book-case beyond the sideboard, had gone insincerely to the sideboard humming “From Greenland's icy mountains,” and then, glancing over his shoulder, had stolen one of his own cigarettes, one of the fatter sort. With this and his bedroom matches he had gone off to the bottom of the garden among the laurels, looked everywhere except above the wall to be sure that he was alone, and at last lit up, only as he raised his eyes in gratitude for the first blissful inhalation to discover that dreadful little boy peeping at him from the crotch in the yew-tree in the next garden. As though God had sent him to be a witness!
Their eyes had met. The bishop recalled with an agonized distinctness every moment, every error, of that shameful encounter. He had been too surprised to conceal the state of affairs from the pitiless scrutiny of those youthful eyes. He had instantly made as if to put the cigarette behind his back, and then as frankly dropped it. …
His soul would not be more naked at the resurrection. The little boy had stared, realized the state of affairs slowly but surely, pointed his finger. …
Never had two human beings understood each other more completely.
A dirty little boy! Capable no doubt of a thousand kindred scoundrelisms.
It seemed ages before the conscience-stricken bishop could tear himself from the spot and walk back, with such a pretence of dignity as he could muster, to the house.
And instead of the discourse he had prepared for the Shop-girls' Church Association, he had preached on temptation and falling, and how he knew they had all fallen, and how he understood and could sympathize with the bitterness of a secret shame, a moving but unsuitable discourse that had already been subjected to misconstruction and severe reproof in the local press of Princhester.
But the haunting thing in the bishop's memory was the face and gesture of the little boy. That grubby little finger stabbed him to the heart.
“Oh, God!” he groaned. “The meanness of it! How did I bring myself—?”
He turned out the light convulsively, and rolled over in the bed, making a sort of cocoon of himself. He bored his head into the pillow and groaned, and then struggled impatiently to throw the bed-clothes off himself. Then he sat up and talked aloud.
“I must go to Brighton-Pomfrey,” he said. “And get a medical dispensation. If I do not smoke—”
He paused for a long time.
Then his voice sounded again in the darkness, speaking quietly, speaking with a note almost of satisfaction.
“I shall go mad. I must smoke or I shall go mad.”
For a long time he sat up in the great bed with his arms about his knees.
(5)
Fearful things came to him; things at once dreadfully blasphemous and entirely weak-minded.
The triangle and the eye became almost visible upon the black background of night. They were very angry. They were spinning round and round faster and faster. Because he was a bishop and because really he did not believe fully and completely in the Trinity. At one and the same time he did not believe in the Trinity and was terrified by the anger of the Trinity at his unbelief. … He was afraid. He was aghast. … And oh! he was weary. …
He rubbed his eyes.
“If I could have a cup of tea!” he said.
Then he perceived with surprise that he had not thought of praying. What should he say? To what could he pray?
He tried not to think of that whizzing Triangle, that seemed now to be nailed like a Catherine wheel to the very centre of his forehead, and yet at the same time to be at the apex of the universe. Against that—for protection against that—he was praying. It was by a great effort that at last he pronounced the words:
“Lighten our darkness, we beseech Thee, O Lord. …”
Presently he had turned up his light, and was prowling about the room. The clear inky dinginess that comes before the raw dawn of a spring morning, found his white face at the window, looking out upon the great terrace and the park.
CHAPTER THE SECOND - THE WEAR AND TEAR OF EPISCOPACY
(1)
IT was only in the last few years that the bishop had experienced these nervous and mental crises. He was a belated doubter. Whatever questionings had marked his intellectual adolescence had either been very slight or had been too adequately answered to leave any serious scars upon his convictions.
And even now he felt that he was afflicted physically rather than mentally, that some protective padding of nerve-sheath or brain-case had worn thin and weak, and left him a prey to strange disturbances, rather than that any new process of thought was eating into his mind. These doubts in his mind were still not really doubts; they were rather alien and, for the first time, uncontrolled movements of his intelligence. He had had a sheltered upbringing; he was the well-connected son of a comfortable rectory, the only son and sole survivor of a family of three; he had been carefully instructed and he had been a willing learner; it had been easy and natural to take many things for granted. It had been very easy and pleasant for him to take the world as he found it and God as he found Him. Indeed for all his years up to manhood he had been able to take life exactly as in his infancy he took his carefully warmed and prepared bottle—unquestioningly and beneficially.
And indeed that has been the way with most bishops since bishops began.
It is a busy continuous process that turns boys into bishops, and it will stand few jars or discords. The student of ecclesiastical biography will find that an early vocation has in every age been almost universal among them; few are there among these lives that do not display the incipient bishop from the tenderest years. Bishop How of Wakefield composed hymns before he was eleven, and Archbishop Benson when scarcely older possessed a little oratory in which he conducted services and—a pleasant touch of the more secular boy—which he protected from a too inquisitive sister by means of a booby trap. It is rare that those marked for episcopal dignities go so far into the outer world as Archbishop Lang of York, who began as a barrister. This early predestination has always been the common episcopal experience. Archbishop Benson's early attempts at religious services remind one both of St. Thomas a Becket, the “boy bishop,” and those early ceremonies of St. Athanasius which were observed and inquired upon by the good bishop Alexander. (For though still a tender infant, St. Athanasius with perfect correctness and validity was baptizing a number of his innocent playmates, and the bishop who “had paused to contemplate the sports of the child remained to confirm the zeal of the missionary.”) And as with the bishop of the past, so with the bishop of the future; the Rev. H. J. Campbell, in his story of his soul's pilgrimage, has given us a pleasant picture of himself as a child stealing out into the woods to build himself a little altar.
Such minds as these, settled as it were from the outset, are either incapable of real scepticism or become sceptical only after catastrophic changes. They understand the sceptical mind with difficulty, and their beliefs are regarded by the sceptical mind with incredulity. They have determined their forms of belief before their years of discretion, and once those forms are determined they are not very easily changed. Within the shell it has adopted the intelligence may be active and lively enough, may indeed be extraordinarily active and lively, but only within the shell.
There is an entire difference in the mental quality of those who are converts to a faith and those who are brought up in it. The former know it from outside as well as from within. They know not only that it is, but also that it is not. The latter have a confidence in their creed that is one with their apprehension