VI + 

Ellen and Mary + 

I now found myself in the strangest position. What was I to do? Was I to go to Ellen at once and say plainly, “I have ceased to care for you”? I did what all weak people do. + 

I wished that destiny would take the matter out of my hands. I would have given the world if I could have heard that Ellen was fonder of somebody else than me, although the moment the thought came to me I saw its baseness. But destiny was determined to try me to the uttermost, and make the task as difficult for me as it could be made. + 

It was Thursday when I arrived, and somehow or other⁠—how I do not know⁠—I found myself on Thursday afternoon at her house. She was very pleased to see me, for many reasons. My last letters had been doubtful and the time for our marriage, as she at least thought, was at hand. I, on my part, could not but return the usual embrace, but after the first few words were over there was a silence, and she noticed that I did not look well. Anxiously she asked me what was the matter. I said that something had been upon my mind for a long time, which I thought it my duty to tell her. I then went on to say that I felt she ought to know what had happened. When we were first engaged we both professed the same faith. From that faith I had gradually departed, and it seemed to me that it would be wicked if she were not made acquainted before she took a step which was irrevocable. This was true, but it was not quite all the truth, and with a woman’s keenness she saw at once everything that was in me. She broke out instantly with a sob⁠— + 

“Oh, Rough!”⁠—a nickname she had given me⁠—“I know what it all means⁠—you want to get rid of me.” + 

God help me, if I ever endure greater anguish than I did then. I could not speak, much less could I weep, and I sat and watched her for some minutes in silence. My first impulse was to retract, to put my arms round her neck, and swear that whatever I might be, Deist or Atheist, nothing should separate me from her. Old associations, the thought of the cruel injustice put upon her, the display of an emotion which I had never seen in her before, almost overmastered me, and why I did not yield I do not know. Again and again have I failed to make out what it is which, in moments of extreme peril, has restrained me from making some deadly mistake, when I have not been aware of the conscious exercise of any authority of my own. At last I said⁠— + 

“Ellen, what else was I to do? I cannot help my conversion to another creed. Supposing you had found out that you had married a Unitarian and I had never told you!” + 

“Oh, Rough! you are not a Unitarian, you don’t love me,” and she sobbed afresh. + 

I could not plead against hysterics. I was afraid she would get ill. I thought nobody was in the house, and I rushed across the passage to get her some stimulants. When I came back her father was in the room. He was my aversion⁠—a fussy, conceited man, who always prated about “my daughter” to me in a tone which was very repulsive⁠—just as if she were his property, and he were her natural protector against me. + 

“Mr. Rutherford,” he cried, “what is the matter with my daughter? What have you said to her?” + 

“I don’t think, sir, I am bound to tell you. It is a matter between Ellen and myself.” + 

“Mr. Rutherford, I demand an explanation. Ellen is mine. I am her father.” + 

“Excuse me, sir, if I desire not to have a scene here just now. Ellen is unwell. When she recovers she will tell you. I had better leave,” and I walked straight out of the house. + 

Next morning I had a letter from her father to say, that whether I was a Unitarian or not, my behaviour to Ellen showed I was bad enough to be one. Anyhow, he had forbidden her all further intercourse with me. When I had once more settled down in my solitude, and came to think over what had happened, I felt the self-condemnation of a criminal without being able to accuse myself of a crime. I believe with Miss Arbour that it is madness for a young man who finds out he has made a blunder, not to set it right; no matter what the wrench may be. But that Ellen was a victim I do not deny. If any sin, however, was committed against her, it was committed long before our separation. It was nine-tenths mistake and one-tenth something more heinous; and the worst of it is, that while there is nothing which a man does which is of greater consequence than the choice of a woman with whom he is to live, there is nothing he does in which he is more liable to self-deception. + 

On my return I heard that Mardon was ill, and that probably he would die. During my absence a contested election for the county had taken place, and our town was one of the polling-places. The lower classes were violently Tory. During the excitement of the contest the mob had set upon Mardon as he was going to his work, and had reviled him as a Republican and an Atheist. By way of proving their theism they had cursed him with many oaths, and had so sorely beaten him that the shock was almost fatal. I went to see him instantly, and found him in much pain, believing that he would not get better, but perfectly peaceful. + 

I knew that he had no faith in immortality, and I was curious beyond measure to see how he would encounter death without such a faith; for the problem of death, and of life after death, was still absorbing me even to the point of monomania. I had been struggling as best I could to protect myself against it, but with little success. I had long since seen the absurdity and impossibility of the ordinary theories of hell and heaven. I could not give up my hope in a continuance of life beyond the grave, but the moment I came to ask myself how, I was involved in contradictions. Immortality is not really immortality of the person unless the memory abides and there be a connection of the self of the next world with the self here, and it was incredible to me that there should be any memories or any such connection after the dissolution of the body; moreover, the soul, whatever it may be, is so intimately one with the body, and is affected so seriously by the weaknesses, passions, and prejudices of the body, that without it my soul would not be myself, and the fable of the resurrection of the body, of this same brain and heart, was more than I could ever swallow in my most orthodox days. + 

But the greatest difficulty was the inability to believe that the Almighty intended to preserve all the mass of human beings, all the countless millions of barbaric, half-bestial forms which, since the appearance of man, had wandered upon the earth, savage or civilised. Is it like Nature’s way to be so careful about individuals, and is it to be supposed that, having produced, millions of years ago, a creature scarcely nobler than the animals he tore with his fingers, she should take pains to maintain him in existence forevermore? The law of the universe everywhere is rather the perpetual rise from the lower to the higher; an immortality of aspiration after more perfect types; a suppression and happy forgetfulness of its comparative failures. + 

There was nevertheless an obstacle to the acceptance of this negation in a faintness of heart which I could not overcome. Why this ceaseless struggle, if in a few short years I was to be asleep forever? The position of mortal man seemed to me infinitely tragic. He is born into the world, beholds its grandeur and beauty, is filled with unquenchable longings, and knows that in a few inevitable revolutions of the earth he will cease. More painful still; he loves somebody, man or woman, with a surpassing devotion; he is so lost in his love that he cannot endure a moment without it; and when he sees it pass away in death, he is told that it is extinguished⁠—that that heart and mind absolutely are not. + 

It was always a weakness with me that certain thoughts preyed on me. I was always singularly feeble in laying hold of an idea, and in the ability to compel myself to dwell upon a thing for any lengthened period in continuous exhaustive reflection. But, nevertheless, ideas would frequently lay hold of me with such relentless tenacity that I was passive in their grasp. So it was about this time with death and immortality, and I watched eagerly Mardon’s behaviour when the end had to be faced. As I have said, he was altogether calm. I did not like to question him while he was so unwell, because I knew that a discussion would arise which I could not control, and it might disturb him, but I would have given anything to understand what was passing in his mind. + 

During his sickness I was much impressed by Mary’s manner of nursing him. She was always entirely wrapped up in her father, so much so, that I had often doubted if she could survive him; but she never revealed any trace of agitation. Under the pressure of the calamity which had befallen her, she showed rather increased steadiness, and even a cheerfulness which surprised me. Nothing went wrong in the house. Everything was perfectly ordered, perfectly quiet, and she rose to a height of which I had never suspected her capable, while her father’s stronger nature was allowed to predominate. She was absolutely dependent on him. If he did not get well she would be penniless, and I could not help thinking that with the like chance before me, to say nothing of my love for him and anxiety lest he should die, I should be distracted, and lose my head; more especially if I had to sit by his bed, and spend sleepless nights such as fell to her lot. But she belonged to that class of natures which, although delicate and fragile, rejoice in difficulty. Her grief for her father was exquisite, but it was controlled by a sense of her responsibility. The greater the peril, the more complete was her self-command. + 

To the surprise of everybody Mardon got better. His temperate habits befriended him in a manner which amazed his more indulgent neighbours, who were accustomed to hot suppers, and whisky-and-water after them. Meanwhile I fell into greater difficulties than ever in my ministry. I wonder now that I was not stopped earlier. I was entirely unorthodox, through mere powerlessness to believe, and the catalogue of the articles of faith to which I might be said really to subscribe was very brief. I could no longer preach any of the dogmas which had always been preached in the chapel, and I strove to avoid a direct conflict by taking Scripture characters, amplifying them from the hints in the Bible, and neglecting what was supernatural. That I was allowed to go on for so long was mainly due to the isolation of the town and the ignorance of my hearers. Mardon and his daughter came frequently to hear me, and this, I believe, finally roused suspicion more than any doctrine expounded from the pulpit. One Saturday morning there appeared the following letter in the Sentinel: + 

“Sir⁠—Last Sunday evening I happened to stray into a chapel not a hundred miles from Water Lane. Sir, it was a lovely evening, and + 

‘The glorious stars on high, + 

Set like jewels in the sky,’ + 

were circling their courses, and, with the moon, irresistibly reminded me of that blood which was shed for the remission of sins. Sir, with my mind attuned in that direction I entered the chapel. I hoped to hear something of that Rock of Ages in which, as the poet sings, we shall wish to hide ourselves in years to come. But, sir, a young man, evidently a young man, occupied the pulpit, and great was my grief to find that the tainted flood of human philosophy had rolled through the town and was withering the truth as it is in Christ Jesus. Years ago that pulpit sent forth no uncertain sound, and the glorious gospel was proclaimed there⁠—not a German gospel, sir⁠—of our depravity and our salvation through Christ Jesus. Sir, I should like to know what the dear departed who endowed that chapel, and are asleep in the Lord in that burying-ground, would say if they were to rise from their graves and sit in those pews again and hear what I heard⁠—a sermon which might have been a weekday lecture. Sir, as I was passing through the town, I could not feel that I had done my duty without announcing to you the fact as above stated, and had not raised a humble warning from⁠— + 

Notwithstanding the transparent artifice of the last paragraph, there was no doubt that the author of this precious production was Mr. Snale, and I at once determined to tax him with it. On the Monday morning I called on him, and found him in his shop. + 

“Mr. Snale,” I said, “I have a word or two to say to you.” + 

“Certainly, sir. What a lovely day it is! I hope you are very well, sir. Will you come upstairs?” + 

But I declined to go upstairs, as it was probable I might meet Mrs. Snale there. So I said that we had better go into the countinghouse, a little place boxed off at the end of the shop, but with no door to it. As soon as we got in I began. + 

“Mr. Snale, I have been much troubled by a letter which has appeared in last week’s Sentinel. Although disguised, it evidently refers to me, and to be perfectly candid with you, I cannot help thinking you wrote it.” + 

“Dear me, sir, may I ask why you think so?” + 

“The internal evidence, Mr. Snale, is overwhelming; but if you did not write it, perhaps you will be good enough to say so.” + 

Now Mr. Snale was a coward, but with a peculiarity which I have marked in animals of the rat tribe. He would double and evade as long as possible, but if he found there was no escape, he would turn and tear and fight to the last extremity. + 

“Mr. Rutherford, that is rather⁠—ground of an, of an⁠—what shall I say?⁠—of an assumptive nature on which to make such an accusation, and I am not obliged to deny every charge which you may be pleased to make against me.” + 

“Pardon me, Mr. Snale, do you then consider what I have said is an accusation and charge? Do you think that it was wrong to write such a letter?” + 

“Well, sir, I cannot exactly say that it was; but I must say, sir, that I do think it peculiar of you, peculiar of you, sir, to come here and attack one of your friends, who, I am sure, has always showed you so much kindness⁠—to attack him, sir, with no proof.” + 

Now Mr. Snale had not openly denied his authorship. But the use of the word “friend” was essentially a lie⁠—just one of those lies which, by avoiding the form of a lie, have such a charm for a mind like his. I was roused to indignation. + 

“Mr. Snale, I will give you the proof which you want, and then you shall judge for yourself. The letter contains two lines of a hymn which you have misquoted. You made precisely that blunder in talking to the Sunday-school children on the Sunday before the letter appeared. You will remember that in accordance with my custom to visit the Sunday-school occasionally, I was there on that Sunday afternoon.” + 

“Well, sir, I’ve not denied I did write it.” + 

“Denied you did write it!” I exclaimed, with gathering passion; “what do you mean by the subterfuge about your passing through the town and by your calling me your friend a minute ago? What would you have thought if anybody had written anonymously to the Sentinel, and had accused you of selling short measure? You would have said it was a libel, and you would also have said that a charge of that kind ought to be made publicly and not anonymously. You seem to think, nevertheless, that it is no sin to ruin me anonymously.” + 

“Mr. Rutherford, I am sure I am your friend. I wish you well, sir, both here”⁠—and Mr. Snale tried to be very solemn⁠—“and in the world to come. With regard to the letter, I don’t see it as you do, sir. But, sir, if you are going to talk in this tone, I would advise you to be careful. We have heard, sir”⁠—and here Mr. Snale began to simper and grin with an indescribably loathsome grimace⁠—“that some of your acquaintances in your native town are of opinion that you have not behaved quite so well as you should have done to a certain young lady of your acquaintance; and what is more, we have marked with pain here, sir, your familiarity with an atheist and his daughter, and we have noticed their coming to chapel, and we have also noticed a change in your doctrine since these parties attended there.” + 

At the word “daughter” Mr. Snale grinned again, apparently to somebody behind me, and I found that one of his shopwomen had entered the countinghouse, unobserved by me, while this conversation was going on, and that she was smirking in reply to Mr. Snale’s signals. In a moment the blood rushed to my brain. I was as little able to control myself as if I had been shot suddenly down a precipice. + 

“Mr. Snale, you are a contemptible scoundrel and a liar.” + 

The effort on him was comical. He cried: + 

“What, sir!⁠—what do you mean, sir?⁠—a minister of the gospel⁠—if you were not, I would⁠—a liar”⁠—and he swung round hastily on the stool on which he was sitting, to get off and grasp a yard-measure which stood against the fireplace. But the stool slipped, and he came down ignominiously. I waited till he got up, but as he rose a carriage stopped at the door, and he recognised one of his best customers. Brushing the dust off his trousers, and smoothing his hair, he rushed out without his hat, and in a moment was standing obsequiously on the pavement, bowing to his patron. I passed him in going out, but the oily film of subserviency on his face was not broken for an instant. + 

When I got home I bitterly regretted what had happened. I never regret anything more than the loss of self-mastery. I had been betrayed, and yet I could not for the life of me see how the betrayal could have been prevented. It was upon me so suddenly, that before a moment had been given me for reflection, the words were out of my mouth. I was distinctly conscious that the I had not said those words. They had been spoken by some other power working in me which was beyond my reach. Nor could I foresee how to prevent such a fall for the future. The only advice, even now, which I can give to those who comprehend the bitter pangs of such self-degradation as passion brings, is to watch the first risings of the storm, and to say “Beware; be watchful,” at the least indication of a tempest. Yet, after every precaution, we are at the mercy of the elements, and in an instant the sudden doubling of a cape may expose us, under a serene sky, to a blast which, taking us with all sails spread, may overset us and wreck us irretrievably. + 

My connection with the chapel was now obviously at an end. I had no mind to be dragged before a church meeting, and I determined to resign. After a little delay I wrote a letter to the deacons, explaining that I had felt a growing divergence from the theology taught heretofore in Water Lane, and I wished consequently to give up my connection with them. I received an answer stating that my resignation had been accepted; I preached a farewell sermon; and I found myself one Monday morning with a quarter’s salary in my pocket, a few bills to pay, and a blank outlook. + 

What was to be done? My first thought was towards Unitarianism, but when I came to cast up the sum-total of what I was assured, it seemed so ridiculously small that I was afraid. The occupation of a merely miscellaneous lecturer had always seemed to me very poor. I could not get up Sunday after Sunday and retail to people little scraps suggested by what I might have been studying during the week; and with regard to the great subjects⁠—for the exposition of which the Christian minister specially exists⁠—how much did I know about them? The position of a minister who has a gospel to proclaim; who can go out and tell men what they are to do to be saved, was intelligible; but not so the position of a man who had no such gospel. + 

What reason for continuance as a preacher could I claim? Why should people hear me rather than read books? I was alarmed to find, on making my reckoning, that the older I got the less I appeared to believe. Nakeder and nakeder had I become with the passage of every year, and I trembled to anticipate the complete emptiness to which before long I should be reduced. + 

What the dogma of immortality was to me I have already described, and with regard to God I was no better. God was obviously not a person in the clouds, and what more was really firm under my feet than this⁠—that the universe is governed by immutable laws? These laws were not what is commonly understood as God. Nor could I discern any ultimate tendency in them. Everything was full of contradiction. On the one hand was infinite misery; on the other there were exquisite adaptations producing the highest pleasure; on the one hand the mystery of lifelong disease, and on the other the equal mystery of the unspeakable glory of the sunrise on a summer’s morning over a quiet summer sea. + 

I happened to hear once an atheist discoursing on the follies of theism. If he had made the world, he would have made it much better. He would not have racked innocent souls with years of torture, that tyrants might live in splendour. He would not have permitted the earthquake to swallow up thousands of harmless mortals, and so forth. But, putting aside all dependence upon the theory of a coming rectification of such wrongs as these, the atheist’s argument was shallow enough. + 

It would have been easy to show that a world such as he imagines is unthinkable directly we are serious with our conception of it. On whatever lines the world may be framed, there must be distinction, difference, a higher and a lower; and the lower, relatively to the higher, must always be an evil. The scale upon which the higher and lower both are makes no difference. The supremest bliss would not be bliss if it were not definable bliss⁠—that is to say, in the sense that it has limits, marking it out from something else not so supreme. Perfectly uninterrupted, infinite light, without shadow, is a physical absurdity. I see a thing because it is lighted, but also because of the differences of light, or, in other words, because of shade, and without shade the universe would be objectless, and in fact invisible. The atheist was dreaming of shadowless light, a contradiction in terms. Mankind may be improved, and the improvement may be infinite, and yet good and evil must exist. So with death and life. Life without death is not life, and death without life is equally impossible. + 

But though all this came to me, and was not only a great comfort to me, but prevented any shallow prating like that to which I listened from this lecturer, it could not be said that it was a gospel from which to derive apostolic authority. There remained morals. I could become an instructor of morality. I could warn tradesmen not to cheat, children to honour their parents, and people generally not to lie. The mission was noble, but I could not feel much enthusiasm for it, and more than this, it was a fact that reformations in morals have never been achieved by mere directions to be good, but have always been the result of an enthusiasm for some City of God, or some supereminent person. Besides, the people whom it was most necessary to reach would not be the people who would, unsolicited, visit a Unitarian meetinghouse. As for a message of negations, emancipating a number of persons from the dogma of the Trinity or future punishment, and spending my strength in merely demonstrating the nonsense of orthodoxy, my soul sickened at the very thought of it. Wherein would men be helped, and wherein should I be helped? + 

There were only two persons in the town who had ever been of any service to me. One was Miss Arbour, and the other was Mardon. But I shrank from Miss Arbour, because I knew that my troubles had never been hers. She belonged to a past generation, and as to Mardon, I never saw him without being aware of the difficulty of accepting any advice from him. He was perfectly clear, perfectly secular, and was so definitely shaped and settled, that his line of conduct might always be predicted beforehand with certainty. I knew very well what he thought about preaching, and what he would tell me to do, or rather, what he would tell me not to do. + 

Nevertheless, after all, I was a victim to that weakness which impels us to seek the assistance of others when we know that what they offer will be of no avail. Accordingly, I called on him. Both he and Mary were at home, and I was received with more than usual cordiality. He knew already that I had resigned, for the news was all over the town. I said I was in great perplexity. + 

“The perplexities of most persons arise,” said Mardon, “as yours probably arise, from not understanding exactly what you want to do. For one person who stumbles and falls with a perfectly distinct object to be attained, I have known a score whose disasters are to be attributed to their not having made themselves certain what their aim is. You do not know what you believe; consequently you do not know how to act.” + 

“What would you do if you were in my case?” + 

“Leave the whole business and prefer the meanest handicraft. You have no right to be preaching anything doubtful. You are aware what my creed is. I profess no belief in God, and no belief in what hangs upon it. Try and name now, any earnest conviction you possess, and see whether you have a single one which I have not got.” + 

“I do believe in God.” + 

“There is nothing in that statement. What do you believe about Him?⁠—that is the point. You will find that you believe nothing, in truth, which I do not also believe of the laws which govern the universe and man.” + 

“I believe in an intellect of which these laws are the expression.” + 

“Now what kind of an intellect can that be? You can assign to it no character in accordance with its acts. It is an intellect, if it be an intellect at all, which will swallow up a city, and will create the music of Mozart for me when I am weary; an intellect which brings to birth His Majesty King George IV, and the love of an affectionate mother for her child; an intellect which, in the person of a tender girl, shows an exquisite conscience, and in the person of one or two religious creatures whom I have known, shows a conscience almost inverted. I have always striven to prove to my theological friends that their mere affirmation of God is of no consequence. They may be affirming anything or nothing. The question, the all-important question is, What can be affirmed about Him?” + 

“Your side of the argument naturally admits of a more precise statement than mine. I cannot encompass God with a well-marked definition, but for all that, I believe in Him. I know all that may be urged against the belief, but I cannot help thinking that the man who looks upon the stars, or the articulation of a leaf, is irresistibly impelled, unless he has been corrupted by philosophy, to say, There is intellect there. It is the instinct of the child and of the man.” + 

“I don’t think so; but grant it, and again I ask, What intellect is it?” + 

“Again I say, I do not know.” + 

“Then why dispute? Why make such a fuss about it?” + 

“It really seems to me of immense importance whether you see this intellect or not, although you say it is of no importance. It appears to be of less importance than it really is, because I do not think that even you ever empty the universe of intellect. I believe that mind never worships anything but mind, and that you worship it when you admire the level bars of cloud over the setting sun. You think you eject mind, but you do not. I can only half imagine a belief which looks upon the world as a mindless blank, and if I could imagine it, it would be depressing in the last degree to me. I know that I have mind, and to live in a universe in which my mind is answered by no other would be unbearable. Better any sort of intelligence than none at all. But, as I have just said, your case admits of plainer statement than mine. You and I have talked this matter over before, and I have never gained a logical victory over you. Often I have felt thoroughly prostrated by you, and yet, when I have left you, the old superstition has arisen unsubdued. I do not know how it is, but I always feel that upon this, as upon many other subjects, I never can really speak myself. An unshapen thought presents itself to me, I look at it, and I do all in my power to give it body and expression, but I cannot. I am certain that there is something truer and deeper to be said about the existence of God than anything I have said, and what is more, I am certain of the presence of this something in me, but I cannot lift it to the light.” + 

“Ah, you are now getting into the region of sentiment, and I am unable to accompany you. When my friends go into the clouds, I never try to follow them.” + 

All this time Mary had been sitting in the armchair against the fireplace in her usual attitude, resting her head on her hand and with her feet crossed one over the other on the fender. She had been listening silently and motionless. She now closed her eyes and said⁠— + 

“Father, father, it is not true.” + 

“What is not true?” + 

“I do not mean that what you have said about theology is not true, but you make Mr. Rutherford believe you are what you are not. Mr. Rutherford, father sometimes tells us he has no sentiment, but you must take no notice of him when he talks in that way. I always think of our visit to the seaside two years ago. The railway-station was in a disagreeable part of the town, and when we came out we walked along a dismal row of very plain-looking houses. There were cards in the window with ‘Lodgings’ written on them, and father wanted to go in to ask the terms. I said that I did not wish to stay in such a dull street, but father could not afford to pay for a sea view, and so we went in to inquire. We then found that what we thought were the fronts of the houses were the backs, and that the fronts faced the bay. They had pretty gardens on the other side, and a glorious sunny prospect over the ocean.” + 

Mardon laughed and said⁠— + 

“Ah, Mary, there is no sea front here, and no garden.” + 

I took up my hat and said I must go. Both pressed me to stop, but I declined. Mardon urged me again, and at last said⁠— + 

“I believe you’ve never once heard Mary sing.” + 

Mary protested, and pleaded that as they had no piano, Mr. Rutherford would not care for her poor voice without any accompaniment. But I, too, protested that I should, and she got out the Messiah. Her father took a tuning-fork out of his pocket, and having struck it, Mary rose and began, “He was despised.” Her voice was not powerful, but it was pure and clear, and she sang with that perfect taste which is begotten solely of a desire to honour the Master. The song always had a profound charm for me. Partly this was due to association. The words and tones, which have been used to embody their emotions by those whom we have loved, are doubly expressive when we use them to embody our own. The song is potent too, because with utmost musical tenderness and strength it reveals the secret of the influence of the story of Jesus. Nobody would be bold enough to cry, That too is my case, and yet the poorest and the humblest soul has a right to the consolation that Jesus was a man of sorrows and acquainted with grief. + 

For some reason or the other, or for many reasons, Mary’s voice wound itself into the very centre of my existence. I seemed to be listening to the tragedy of all human worth and genius. The ball rose in my throat, the tears mounted to my eyes, and I had to suppress myself rigidly. + 

Presently she ceased. There was silence for a moment. I looked round, and saw that Mardon’s face was on the table, buried in his hands. I felt that I had better go, for the presence of a stranger, when the heart is deeply stirred, is an intrusion. I noiselessly left the room, and Mary followed. When we got to the door she said: “I forgot that mother used to sing that song. I ought to have known better.” Her own eyes were full; I thought the pressure of her hand as she bade me goodbye was a little firmer than usual, and as we parted an overmastering impulse seized me. I lifted her hand to my lips; without giving her time to withdraw it, I gave it one burning kiss, and passed out into the street. It was pouring with rain, and I had neither overcoat nor umbrella, but I heeded not the heavens, and not till I got home to my own fireless, dark, solitary lodgings, did I become aware of any contrast between the sphere into which I had been exalted and the earthly commonplace world by which I was surrounded. + 