LITMIR.BIZ

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show itself in his bright eyes.

      "You think it my fault, of course," said the other sharply.

      "My dear father," said Percy, motionless in his chair, "I know it is your fault. Listen to me. You say Christianity is absurd and impossible. Now, you know, it cannot be that! It may be untrue—I am not speaking of that now, even though I am perfectly certain that it is absolutely true—but it cannot be absurd so long as educated and virtuous people continue to hold it. To say that it is absurd is simple pride; it is to dismiss all who believe in it as not merely mistaken, but unintelligent as well—-"

      "Very well, then," interrupted the other; "then suppose I withdraw that, and simply say that I do not believe it to be true."

      "You do not withdraw it," continued Percy serenely; "you still really believe it to be absurd: you have told me so a dozen times. Well, I repeat, that is pride, and quite sufficient to account for it all. It is the moral attitude that matters. There may be other things too—-"

      Father Francis looked up sharply.

      "Oh! the old story!" he said sneeringly.

      "If you tell me on your word of honour that there is no woman in the case, or no particular programme of sin you propose to work out, I shall believe you. But it is an old story, as you say."

      "I swear to you there is not," cried the other.

      "Thank God then!" said Percy. "There are fewer obstacles to a return of faith."

      There was silence for a moment after that. Percy had really no more to say. He had talked to him of the inner life again and again, in which verities are seen to be true, and acts of faith are ratified; he had urged prayer and humility till he was almost weary of the names; and had been met by the retort that this was to advise sheer self-hypnotism; and he had despaired of making clear to one who did not see it for himself that while Love and Faith may be called self-hypnotism from one angle, yet from another they are as much realities as, for example, artistic faculties, and need similar cultivation; that they produce a conviction that they are convictions, that they handle and taste things which when handled and tasted are overwhelmingly more real and objective than the things of sense. Evidences seemed to mean nothing to this man.

      So he was silent now, chilled himself by the presence of this crisis, looking unseeingly out upon the plain, little old-world parlour, its tall window, its strip of matting, conscious chiefly of the dreary hopelessness of this human brother of his who had eyes but did not see, ears and was deaf. He wished he would say good-bye, and go. There was no more to be done.

      Father Francis, who had been sitting in a lax kind of huddle, seemed to know his thoughts, and sat up suddenly.

      "You are tired of me," he said. "I will go."

      "I am not tired of you, my dear father," said Percy simply. "I am only terribly sorry. You see I know that it is all true."

      The other looked at him heavily.

      "And I know that it is not," he said. "It is very beautiful; I wish I could believe it. I don't think I shall be ever happy again—but—but there it is."

      Percy sighed. He had told him so often that the heart is as divine a gift as the mind, and that to neglect it in the search for God is to seek ruin, but this priest had scarcely seen the application to himself. He had answered with the old psychological arguments that the suggestions of education accounted for everything.

      "I suppose you will cast me off," said the other.

      "It is you who are leaving me," said Percy. "I cannot follow, if you mean that."

      "But—but cannot we be friends?"

      A sudden heat touched the elder priest's heart.

      "Friends?" he said. "Is sentimentality all you mean by friendship? What kind of friends can we be?"

      The other's face became suddenly heavy.

      "I thought so."

      "John!" cried Percy. "You see that, do you not? How can we pretend anything when you do not believe in God? For I do you the honour of thinking that you do not."

      Francis sprang up.

      "Well—-" he snapped. "I could not have believed—I am going."

      He wheeled towards the door.

      "John!" said Percy again. "Are you going like this? Can you not shake hands?"

      The other wheeled again, with heavy anger in his face.

      "Why, you said you could not be friends with me!"

      Percy's mouth opened. Then he understood, and smiled. "Oh! that is all you mean by friendship, is it?—I beg your pardon. Oh! we can be polite to one another, if you like."

      He still stood holding out his hand. Father Francis looked at it a moment, his lips shook: then once more he turned, and went out without a word.

      II

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      Percy stood motionless until he heard the automatic bell outside tell him that Father Francis was really gone, then he went out himself and turned towards the long passage leading to the Cathedral. As he passed out through the sacristy he heard far in front the murmur of an organ, and on coming through into the chapel used as a parish church he perceived that Vespers were not yet over in the great choir. He came straight down the aisle, turned to the right, crossed the centre and knelt down.

      It was drawing on towards sunset, and the huge dark place was lighted here and there by patches of ruddy London light that lay on the gorgeous marble and gildings finished at last by a wealthy convert. In front of him rose up the choir, with a line of white surpliced and furred canons on either side, and the vast baldachino in the midst, beneath which burned the six lights as they had burned day by day for more than a century; behind that again lay the high line of the apse-choir with the dim, window-pierced vault above where Christ reigned in majesty. He let his eyes wander round for a few moments before beginning his deliberate prayer, drinking in the glory of the place, listening to the thunderous chorus, the peal of the organ, and the thin mellow voice of the priest. There on the left shone the refracted glow of the lamps that burned before the Lord in the Sacrament, on the right a dozen candles winked here and there at the foot of the gaunt images, high overhead hung the gigantic cross with that lean, emaciated Poor Man Who called all who looked on Him to the embraces of a God.

      Then he hid his face in his hands, drew a couple of long breaths, and set to work.

      He began, as his custom was in mental prayer, by a deliberate act of self-exclusion from the world of sense. Under the image of sinking beneath a surface he forced himself downwards and inwards, till the peal of the organ, the shuffle of footsteps, the rigidity of the chair-back beneath his wrists—all seemed apart and external, and he was left a single person with a beating heart, an intellect that suggested image after image, and emotions that were too languid to stir themselves. Then he made his second descent, renounced all that he possessed and was, and became conscious that even the body was left behind, and that his mind and heart, awed by the Presence in which they found themselves, clung close and obedient to the will which was their lord and protector. He drew another long breath, or two, as he felt that Presence surge about him; he repeated a few mechanical words, and sank to that peace which follows the relinquishment of thought.

      There he rested for a while. Far above him sounded the ecstatic music, the cry of trumpets and the shrilling of the flutes; but they were as insignificant street-noises to one who was falling asleep. He was within the veil of things now, beyond the barriers of sense and reflection, in that secret place to which he had learned the road by endless effort, in that strange region where realities are evident, where perceptions go to and fro with the swiftness of light, where the swaying will catches now this, now that act, moulds it and speeds it; where all things meet, where truth is known and handled and tasted, where God Immanent is one with God Transcendent, where the meaning of the external

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