the two other divisions of the world. The East was enthusiastic; America was divided. But in any case America was powerless: the balance of the world was overwhelmingly against her.
Percy threw himself, as he was, on to his bed, and lay there with drumming pulses, closed eyes and a huge despair at his heart. The world indeed had risen like a giant over the horizons of Rome, and the holy city was no better now than a sand castle before a tide. So much he grasped. As to how ruin would come, in what form and from what direction, he neither knew nor cared. Only he knew now that it would come.
He had learned by now something of his own temperament; and he turned his eyes inwards to observe himself bitterly, as a doctor in mortal disease might with a dreadful complacency diagnose his own symptoms. It was even a relief to turn from the monstrous mechanism of the world to see in miniature one hopeless human heart. For his own religion he no longer feared; he knew, as absolutely as a man may know the colour of his eyes, that it was secure again and beyond shaking. During those weeks in Rome the cloudy deposit had run clear and the channel was once more visible. Or, better still, that vast erection of dogma, ceremony, custom and morals in which he had been educated, and on which he had looked all his life (as a man may stare upon some great set-piece that bewilders him), seeing now one spark of light, now another, flare and wane in the darkness, had little by little kindled and revealed itself in one stupendous blaze of divine fire that explains itself. Huge principles, once bewildering and even repellent, were again luminously self-evident; he saw, for example, that while Humanity-Religion endeavoured to abolish suffering the Divine Religion embraced it, so that the blind pangs even of beasts were within the Father's Will and Scheme; or that while from one angle one colour only of the web of life was visible—material, or intellectual, or artistic—from another the Supernatural was as eminently obvious. Humanity-Religion could only be true if at least half of man's nature, aspirations and sorrows were ignored. Christianity, on the other hand, at least included and accounted for these, even if it did not explain them. This … and this … and this … all made the one and perfect whole. There was the Catholic Faith, more certain to him than the existence of himself: it was true and alive. He might be damned, but God reigned. He might go mad, but Jesus Christ was Incarnate Deity, proving Himself so by death and Resurrection, and John his Vicar. These things were as the bones of the Universe—facts beyond doubting—if they were not true, nothing anywhere was anything but a dream.
Difficulties?—Why, there were ten thousand. He did not in the least understand why God had made the world as it was, nor how Hell could be the creation of Love, nor how bread was transubstantiated into the Body of God but—well, these things were so. He had travelled far, he began to see, from his old status of faith, when he had believed that divine truth could be demonstrated on intellectual grounds. He had learned now (he knew not how) that the supernatural cried to the supernatural; the Christ without to the Christ within; that pure human reason indeed could not contradict, yet neither could it adequately prove the mysteries of faith, except on premisses visible only to him who receives Revelation as a fact; that it is the moral state, rather than the intellectual, to which the Spirit of God speaks with the greater certitude. That which he had both learned and taught he now knew, that Faith, having, like man himself, a body and a spirit—an historical expression and an inner verity—speaks now by one, now by another. This man believes because he sees—accepts the Incarnation or the Church from its credentials; that man, perceiving that these things are spiritual facts, yields himself wholly to the message and authority of her who alone professes them, as well as to the manifestation of them upon the historical plane; and in the darkness leans upon her arm. Or, best of all, because he has believed, now he sees.
So he looked with a kind of interested indolence at other tracts of his nature.
First, there was his intellect, puzzled beyond description, demanding, Why, why, why? Why was it allowed? How was it conceivable that God did not intervene, and that the Father of men could permit His dear world to be so ranged against Him? What did He mean to do? Was this eternal silence never to be broken? It was very well for those that had the Faith, but what of the countless millions who were settling down in contented blasphemy? Were these not, too, His children and the sheep of His pasture? What was the Catholic Church made for if not to convert the world, and why then had Almighty God allowed it, on the one side, to dwindle to a handful, and, on the other, the world to find its peace apart from Him?
He considered his emotions, but there was no comfort there, no stimulus. Oh! yes; he could pray still, by mere cold acts of the will, and his theology told him that God accepted such. He could say "Adveniat regnum tuum. … Fiat voluntas tua," five thousand times a day, if God wanted that; but there was no sting or touch, no sense of vibration through the cords that his will threw up to the Heavenly Throne. What in the world then did God want him to do? Was it just then to repeat formulas, to lie still, to open despatches, to listen through the telephone, and to suffer?
And then the rest of the world—the madness that had seized upon the nations; the amazing stories that had poured in that day of the men in Paris, who, raving like Bacchantes, had stripped themselves naked in the Place de Concorde, and stabbed themselves to the heart, crying out to thunders of applause that life was too enthralling to be endured; of the woman who sang herself mad last night in Spain, and fell laughing and foaming in the concert hall at Seville; of the crucifixion of the Catholics that morning in the Pyrenees, and the apostasy of three bishops in Germany…. And this … and this … and a thousand more horrors were permitted, and God made no sign and spoke no word….
There was a tap, and Percy sprang up as the Cardinal came in.
He looked horribly worn; and his eyes had a kind of sunken brilliance that revealed fever. He made a little motion to Percy to sit down, and himself sat in the deep chair, trembling a little, and gathering his buckled feet beneath his red-buttoned cassock.
"You must forgive me, father," he said. "I am anxious for the Bishop's safety. He should be here by now."
This was the Bishop of Southwark, Percy remembered, who had left England early that morning.
"He is coming straight through, your Eminence?"
"Yes; he should have been here by twenty-three. It is after midnight, is it not?"
As he spoke, the bells chimed out the half-hour.
It was nearly quiet now. All day the air had been full of sound; mobs had paraded the suburbs; the gates of the City had been barred, yet that was only an earnest of what was to be expected when the world understood itself.
The Cardinal seemed to recover himself after a few minutes' silence.
"You look tired out, father," he said kindly.
Percy smiled.
"And your Eminence?" he said.
The old man smiled too.
"Why, yes," he said. "I shall not last much longer, father. And then it will be you to suffer."
Percy sat up, suddenly, sick at heart.
"Why, yes," said the Cardinal. "The Holy Father has arranged it. You are to succeed me, you know. It need be no secret."
Percy drew a long trembling breath.
"Eminence," he began piteously.
The other lifted a thin old hand.
"I understand all that," he said softly. "You wish to die, is it not so?—and be at peace. There are many who wish that. But we must suffer first. Et pati et mori. Father Franklin, there must be no faltering."
There was a long silence.
The
