None Other Gods by Robert Hugh Benson (fb2 epub reader TXT) π
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- Author: Robert Hugh Benson
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Gertie. I knew, somehow, that I couldn't let the Major go to prison while she was about. And then I saw that this was just the very thing to do, and that I couldn't be proud of it ever, because the whole thing was so mean and second-rate. Well, I did it, and it did me a lot of good somehow. I felt really rolled in the dirt, and that little thing in the post-office afterwards rubbed it in. I saw how chock-full I must be of conceit really to mind that, as I did, and to show off, and talk like a gentleman.
"Then there came the priest who refused to help me. That made me for a time perfectly furious, because I had always said to myself that Catholics, and especially priests, would always understand. But before I got to York I saw what an ass I had made of myself. Of course, the priest was perfectly right (I saw that before I got ten yards away, though I wouldn't acknowledge it for another five miles). I was a dirty tramp, and I talked like a brazen fool. (I remember thinking my 'openness' to him rather fine and manly!) Well, that made me smaller still.
"Then a sort of despair came on me when the police got me turned out of my work in York. I know it was only a little thing (though I still think it unfair), but it was like a pebble in your boot when you're already going lame from something else.
"And then came Jenny's letter. (I want to write about that rather carefully.)
"I said just now that I was getting to feel smaller and smaller. That's perfectly true, but there was still a little hard lump in the middle that would not break. Things might have gone crumbling away at me for ever, and I might have got smaller still, but they wouldn't have smashed me.
"Now there were two things that I held on to all this time--my religion and Jenny. I gave them turns, so to speak, though Jenny was never absent. When everything religious tasted flat and dull and empty, I thought about Jenny: when things were better--when I had those two or three times I told Father Hildebrand about (...)--I still thought of Jenny, and imagined how splendid it would be when we were both Catholics together and married. But I never dreamed that Jenny would ever be angry or disappointed. I wouldn't talk about her to anybody ever, because I was so absolutely certain of her. I knew, I thought, that the whole world might crumble away, but that Jenny would always understand, down at the bottom, and that she and I would remain....
"Well, then came her letter.
"Honestly, I don't quite know what I was doing inside for the next week or so. Simply everything was altered. I never had any sort of doubt that she meant what she said, and it was as if there wasn't any sun or moon or sky. It was like being ill. Things happened round me: I ate and drank and walked, but the only thing I wanted was to get away, and get down somewhere into myself and hide. Religion, of course, seemed no good at all. I don't understand quite what people mean by 'consolations' of religion. Religion doesn't seem to me a thing like Art or Music, in which you can take refuge. It either covers everything, or it isn't religion. Religion never has seemed to me (I don't know if I'm wrong) one thing, like other things, so that you can change about and back again.... It's either the background and foreground all in one, or it's a kind of game. It's either true, or it's a pretense.
"Well, all this, in a way, taught me it was absolutely true. Things wouldn't have held together at all unless it was true. But it was no sort of satisfaction. It seemed to me for a while that it was horrible that it was true; that it was frightful to think that God could be like that--since this Jenny-business had really happened. But I didn't feel all this exactly consciously at the time. I seemed as if I was ill, and could only lie still and watch and be in hell. One thing, however, Father Hildebrand thought very important (he asked me about it particularly) was that I honestly did not feel any resentment whatever against either God or Jenny. It was frightful, but it was true, and I just had to lie still inside and look at it. He tells me that this shows that the first part of the 'process,' as he called it, was finished (he called it the 'Purgative Way'). And I must say that what happened next seems to fit in rather well.
"The new 'process' began quite suddenly when I awoke in the shepherd's hut one morning at Ripon. The instant I awoke I knew it. It was very early in the morning, just before sunrise, but there was a little wood behind me, and the birds were beginning to chirp.
"It's very hard to describe it in words, but the first thing to say is that I was not exactly happy just then, but absolutely content. I think I should say that it was like this: I saw suddenly that what had been wrong in me was that I had made myself the center of things, and God a kind of circumference. When He did or allowed things, I said, 'Why does He?'--_from my point of view_. That is to say, I set up my ideas of justice and love and so forth, and then compared His with mine, not mine with His. And I suddenly saw--or, rather, I knew already when I awoke--that this was simply stupid. Even now I cannot imagine why I didn't see it before: I had heard people say it, of course--in sermons and books--but I suppose it had meant nothing to me. (Father Hildebrand tells me that I had seen it intellectually, but had never embraced it with my will.) Because when one once really sees that, there's no longer any puzzle about anything. One can simply never say 'Why?' again. The thing's finished.
"Now this 'process' (as Father H. calls it) has gone on in a most extraordinary manner ever since. That beginning near Ripon was like opening a door into another country, and I've been walking ever since and seeing new things. All sorts of things that I had believed as a Catholic--things, I mean, which I assented to simply because the Church said so, have, so to speak, come up and turned themselves inside out. I couldn't write them down, because you can't write these things down, or even put them intelligibly to yourself. You just _see that they are so_. For instance, one morning at mass--quite suddenly--I saw how the substance of the bread was changed, and how our Lord is united with the soul at Communion--of course it's a mystery (that's what I mean by saying that it can't be written down)--but I saw it, in a flash, and I can see it still in a sort of way. Then another day when the Major was talking about something or other (I think it was about the club he used to belong to in Piccadilly), I understood about our Lady and how she is just everything from one point of view. And so on. I had that kind of thing at Doctor Whitty's a good deal, particularly when I was getting better. I could talk to him all the time, too, or count the knobs on the wardrobe, or listen to the Major and Gertie in the garden--and yet go on all the time seeing things. I knew it wasn't any good talking to Doctor Whitty himself much, though I can't imagine why a man like that doesn't see it all for himself....
"It seems to me most extraordinary now that I ever could have had those other thoughts I told Father H. about--I mean about sins, and about wondering whether, after all, the Church was actually true. In a sort of way, of course, they come back to me still, and I know perfectly well I must be on my guard; but somehow it's different.
"Well, all this is what Father H. calls the 'Illuminative Way,' and I think I understand what he means. It came to a sort of point on All Souls' Eve at the monastery. I saw the whole thing then for a moment or two, and not only Purgatory. But I will write that down later. And Father H. tells me that I must begin to look forward to a new 'process'--what he calls the 'Way of Union.' I don't understand much what he means by that; I don't see that more could happen to me. I am absolutely and entirely happy; though I must say that there has seemed a sort of lull for the last day or two--ever since All Souls' Day, in fact. Perhaps something is going to happen. It's all right, anyhow. It seems very odd to me that all this kind of thing is perfectly well known to priests. I thought I was the first person who had ever felt quite like this.
"I must add one thing. Father H. asked me whether I didn't feel I had a vocation to the Religious Life; he told me that from everything he could see, I had, and that my coming to the monastery was simply providential.
"Well, I don't agree, and I have told him so. I haven't the least idea what is going to happen next; but I know, absolutely for certain, that I have got to go on with the Major and Gertie to East London. Gertie will have to be got away from the Major somehow, and until that is done I mustn't do anything else.
"I have written all this down as plainly as I can, because I promised Father H. I would."
PART III
"Then there came the priest who refused to help me. That made me for a time perfectly furious, because I had always said to myself that Catholics, and especially priests, would always understand. But before I got to York I saw what an ass I had made of myself. Of course, the priest was perfectly right (I saw that before I got ten yards away, though I wouldn't acknowledge it for another five miles). I was a dirty tramp, and I talked like a brazen fool. (I remember thinking my 'openness' to him rather fine and manly!) Well, that made me smaller still.
"Then a sort of despair came on me when the police got me turned out of my work in York. I know it was only a little thing (though I still think it unfair), but it was like a pebble in your boot when you're already going lame from something else.
"And then came Jenny's letter. (I want to write about that rather carefully.)
"I said just now that I was getting to feel smaller and smaller. That's perfectly true, but there was still a little hard lump in the middle that would not break. Things might have gone crumbling away at me for ever, and I might have got smaller still, but they wouldn't have smashed me.
"Now there were two things that I held on to all this time--my religion and Jenny. I gave them turns, so to speak, though Jenny was never absent. When everything religious tasted flat and dull and empty, I thought about Jenny: when things were better--when I had those two or three times I told Father Hildebrand about (...)--I still thought of Jenny, and imagined how splendid it would be when we were both Catholics together and married. But I never dreamed that Jenny would ever be angry or disappointed. I wouldn't talk about her to anybody ever, because I was so absolutely certain of her. I knew, I thought, that the whole world might crumble away, but that Jenny would always understand, down at the bottom, and that she and I would remain....
"Well, then came her letter.
"Honestly, I don't quite know what I was doing inside for the next week or so. Simply everything was altered. I never had any sort of doubt that she meant what she said, and it was as if there wasn't any sun or moon or sky. It was like being ill. Things happened round me: I ate and drank and walked, but the only thing I wanted was to get away, and get down somewhere into myself and hide. Religion, of course, seemed no good at all. I don't understand quite what people mean by 'consolations' of religion. Religion doesn't seem to me a thing like Art or Music, in which you can take refuge. It either covers everything, or it isn't religion. Religion never has seemed to me (I don't know if I'm wrong) one thing, like other things, so that you can change about and back again.... It's either the background and foreground all in one, or it's a kind of game. It's either true, or it's a pretense.
"Well, all this, in a way, taught me it was absolutely true. Things wouldn't have held together at all unless it was true. But it was no sort of satisfaction. It seemed to me for a while that it was horrible that it was true; that it was frightful to think that God could be like that--since this Jenny-business had really happened. But I didn't feel all this exactly consciously at the time. I seemed as if I was ill, and could only lie still and watch and be in hell. One thing, however, Father Hildebrand thought very important (he asked me about it particularly) was that I honestly did not feel any resentment whatever against either God or Jenny. It was frightful, but it was true, and I just had to lie still inside and look at it. He tells me that this shows that the first part of the 'process,' as he called it, was finished (he called it the 'Purgative Way'). And I must say that what happened next seems to fit in rather well.
"The new 'process' began quite suddenly when I awoke in the shepherd's hut one morning at Ripon. The instant I awoke I knew it. It was very early in the morning, just before sunrise, but there was a little wood behind me, and the birds were beginning to chirp.
"It's very hard to describe it in words, but the first thing to say is that I was not exactly happy just then, but absolutely content. I think I should say that it was like this: I saw suddenly that what had been wrong in me was that I had made myself the center of things, and God a kind of circumference. When He did or allowed things, I said, 'Why does He?'--_from my point of view_. That is to say, I set up my ideas of justice and love and so forth, and then compared His with mine, not mine with His. And I suddenly saw--or, rather, I knew already when I awoke--that this was simply stupid. Even now I cannot imagine why I didn't see it before: I had heard people say it, of course--in sermons and books--but I suppose it had meant nothing to me. (Father Hildebrand tells me that I had seen it intellectually, but had never embraced it with my will.) Because when one once really sees that, there's no longer any puzzle about anything. One can simply never say 'Why?' again. The thing's finished.
"Now this 'process' (as Father H. calls it) has gone on in a most extraordinary manner ever since. That beginning near Ripon was like opening a door into another country, and I've been walking ever since and seeing new things. All sorts of things that I had believed as a Catholic--things, I mean, which I assented to simply because the Church said so, have, so to speak, come up and turned themselves inside out. I couldn't write them down, because you can't write these things down, or even put them intelligibly to yourself. You just _see that they are so_. For instance, one morning at mass--quite suddenly--I saw how the substance of the bread was changed, and how our Lord is united with the soul at Communion--of course it's a mystery (that's what I mean by saying that it can't be written down)--but I saw it, in a flash, and I can see it still in a sort of way. Then another day when the Major was talking about something or other (I think it was about the club he used to belong to in Piccadilly), I understood about our Lady and how she is just everything from one point of view. And so on. I had that kind of thing at Doctor Whitty's a good deal, particularly when I was getting better. I could talk to him all the time, too, or count the knobs on the wardrobe, or listen to the Major and Gertie in the garden--and yet go on all the time seeing things. I knew it wasn't any good talking to Doctor Whitty himself much, though I can't imagine why a man like that doesn't see it all for himself....
"It seems to me most extraordinary now that I ever could have had those other thoughts I told Father H. about--I mean about sins, and about wondering whether, after all, the Church was actually true. In a sort of way, of course, they come back to me still, and I know perfectly well I must be on my guard; but somehow it's different.
"Well, all this is what Father H. calls the 'Illuminative Way,' and I think I understand what he means. It came to a sort of point on All Souls' Eve at the monastery. I saw the whole thing then for a moment or two, and not only Purgatory. But I will write that down later. And Father H. tells me that I must begin to look forward to a new 'process'--what he calls the 'Way of Union.' I don't understand much what he means by that; I don't see that more could happen to me. I am absolutely and entirely happy; though I must say that there has seemed a sort of lull for the last day or two--ever since All Souls' Day, in fact. Perhaps something is going to happen. It's all right, anyhow. It seems very odd to me that all this kind of thing is perfectly well known to priests. I thought I was the first person who had ever felt quite like this.
"I must add one thing. Father H. asked me whether I didn't feel I had a vocation to the Religious Life; he told me that from everything he could see, I had, and that my coming to the monastery was simply providential.
"Well, I don't agree, and I have told him so. I haven't the least idea what is going to happen next; but I know, absolutely for certain, that I have got to go on with the Major and Gertie to East London. Gertie will have to be got away from the Major somehow, and until that is done I mustn't do anything else.
"I have written all this down as plainly as I can, because I promised Father H. I would."
PART III
CHAPTER I
Mrs. Partington was standing at the door of her house towards sunset, waiting for the children to come back from school.
Her house is situated in perhaps the least agreeable street--Turner Road--in perhaps the least agreeable district of East London--Hackney Wick. It is a disagreeable district because it isn't anything in particular. It has neither the tragic gayety of Whitechapel nor the comparative refinement of Clapton. It is a large, triangular piece of land, containing perhaps a square mile altogether, or rather more, approached from the south by the archway of the Great Eastern Railway, defined on one side by the line, and along its other two sides, partly by the river Lea--a grimy, depressed-looking stream--and partly by the Hackney Marshes--flat, dreary wastes of grass-grown land, useless as building ground and of value only for Saturday afternoon recreations of rabbit coursing and football. The dismalness of the place is beyond description at all times of the year. In winter it is bleak and chilly; in summer it is hot, fly-infested, and hideously and ironically reminiscent of real fields and real grass. The population is calculated to change completely about every three years, and I'm sure I am not surprised. It possesses two important blocks of buildings besides the schools--a large jam factory and the church and clergy-house of the Eton Mission.
Turner Road is perhaps the most hopeless of all the dozen and a half of streets. (It is marked black, by the way, in Mr. Booth's instructive map.) It is about a quarter of a mile long and perfectly straight. It is intersected at one point by another street, and is composed of tall dark houses, with flat fronts, perhaps six or
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