PREFACE

I do not think a book of this sort requires a very lengthy foreword, but one or two things I feel it necessary to say concerning it. In the first place, I have to thank Mr. Hamilton Edwards for many valuable suggestions concerning it, suggestions which, undoubtedly, helped me very much in the writing.

The story is an attempt to impress upon readers the fact that we are, without doubt, surrounded on our way through life by unseen presences, unseen intelligences, which guard or attack that real portion of us which is ourselves – the soul.

Superficially, but only superficially, this is a very material age. We are surrounded by so many material wonders that the unthinking person is inclined to believe, at any rate to state, that the material is everything. Yet there is nothing more unsatisfying than the purely material aspect of life, after all.

How can any one be surprised if the ordinary man is perplexed when he is called upon to decide questions of economy and morality, when the material point of view is all that he can see? For all questions of morality must necessarily depend – as long ago Plato pointed out – upon a belief in something which we cannot touch or see. Otherwise, morality has no significance and no meaning, except that of expediency.

If, when our body dies, our personality stops, then I can see no logical reason whatever for trying to be good. To get all this life in itself has to offer by means of any sort – provided they do not entail personal discomfort – is the logical philosophy of the materialist. Yet the materialist, at the same time, is very frequently an honest and good-living man. This is not because he is a materialist, for there is no reason for being honest, unless one is found out in one's dishonesty, but because there is implanted within that soul which he denies a spark of the Divine Fire.

Of course, amongst thinking and really educated men and women, materialism is as out-moded as the bow and arrow in modern warfare, yet the majority of people do not think very much, nor are they well educated.

This story is an endeavour to point out that people who assert nowadays that Matthew Arnold's dogma, "miracles do not happen," are hopelessly out of the run of modern thought.

Men like Sir Oliver Lodge are laboriously discovering some of the laws of the Universe which give us portents and signs. No one who knows to-day dares to sneer at parthenogenesis, or to repeat the slander of Celsus about the Mother of God. It is only men who do not know, and men who have grown rusty in reposing on their past reputations, who cannot see that Materialism as a philosophy is dead.

Day by day fresh evidence of the power of the Spirit over Matter bursts upon us. A plea for "philosophic doubt," for Professor Huxley's infallibility, is no longer necessary. The very distinction between Matter and Spirit grows more and more difficult as Science develops analytical power. The minds of men are being again prepared to receive that supreme revelation which told of the wedding of the earth and Heaven, the taking of the Manhood into God.

The processes by which the hero of this story – Joseph – became what he was have been carefully thought out, in order to provide an opportunity for those who read the story, to get near to the explanation of some of those psychical truths which need not necessarily be supernatural, but only supernormal. It seems to me the wildest of folly to say that because a thing is not capable of being explained by the laws of Nature as we know them, that it is above the laws of Nature. Every week is a witness to the fact that the laws of Nature are only imperfectly known by us, and therefore, to say that anything is outside Nature is, to put it plainly, simply nonsense.

For Nature does not exist, nor is there any possibility that it has ever existed, without a Controlling Power which created it.

At the very end of his famous and wonderful life, Lord Kelvin himself stated it as his unalterable opinion, after all the investigations he had made into the primary causes of phenomena as we know them, that the only possible explanation was that a Controlling Intelligence animated and produced them all.

I was reading a few days ago one of a series of weekly articles which an eminent modern scientist, Sir Ray Lankester, is writing in a famous newspaper. He was speaking of Darwin and "The Origin of Species," and he seemed to imagine that the great discovery of Darwin finally disposed of the truth of the first chapter of Genesis, as we have it in the pages of the Holy Bible. Surely nothing was ever more limited than such a view as this! God manifests Himself in His own way, at His own time, and in a fashion which is modified and adjusted to the intelligences and opportunities of those who live at the time of this or that Revelation in the progressive scheme of Revelation itself. To say that because modern science has proved that God did not, as a human potter or modeller of clay would do, make the whole of living things in full being, and at a definite time, that therefore the Bible is untrue, is simply the blindness of those who do not realize that Truth must often wear a robe to hide its glory from the eyes of those who are unable to appreciate its full splendour and magnificence.

If we are descended or evolved from primeval protoplasm, as I for one am quite prepared to believe, one simply goes back to the simple question – "Who made the protoplasm?"

It is no use. We cannot get away, try as we will, from the fact of God, and we cannot also get away from the fact of the Incarnation, when God revealed Himself more fully than ever before, and when God Himself became Man.

My idea in this story is to show that, by means of processes of which we have at present but little idea, a man may be drained and emptied, under special circumstances, of himself and the influences of his past life, and be made as a vessel for the special in-pouring of the Holy Spirit.

The death of Lluellyn Lys for Joseph, the mysterious interplay of a soul going, and meeting on its way, another soul about to go into the Unknown, aided by the special dispensation of God, might, I think, well produce some such supernormal being as the Joseph of this tale. Perhaps an angel, one of those mysterious beings – whom Christians believe to be the forces and the messengers of God – may have animated Joseph in his mission, without entirely destroying or obscuring his personality. Be this as it may, I offer this story as an effort to attract my readers' minds towards a consideration of the Unseen which is all around us, and which – more probably than not – is the real world, after all, and one in which we, as we are now, walk as phantoms and simulacrums of what we shall one day be in the glorious hereafter.

GUY THORNE.

CHAPTER I
AND GOD SPAKE —

Two men stood outside a bird-fancier's shop in the East End of London. The shop was not far from the docks, and had a great traffic with sailors. Tiny emerald and gamboge love-birds squawked in their cages, there was a glass box of lizards with eyes like live rubies set in the shop window, while a hideous little ape – chained to a hook – clattered in an impish frenzy.

Outside the shop door hung a cage containing a huge parrot, and it was this at which the two men were looking.

Hampson, a little wrinkled man in very shabby clothes, but of a brave and confident aspect, pointed to the parrot.

"I wonder if it talks?" he said.

Immediately upon his words the grey bird, its watchful eye gleaming with mischievous fire, began a stream of disconnected words and sentences, very voluble, very rapid, and very clear.

Hampson shuddered.

"Do you know, Joseph," he said, "I am always afraid when I hear that sound – that noise of a bird talking human words. To me, there is no more dreadful sound in the world."

Hampson's companion, a taller and much more considerable man, looked at the little fellow with surprise.

"Afraid?" he said. "Why should you be afraid? The sound is grotesque, and nothing more. Has hunger completed her work, and privation conquered at last? Are your nerves going?"

"Never better, my dear Joseph," the little man replied cheerfully. "It will take a long time to knock me out. It's you I'm afraid about. But to return to the parrot. Has it ever struck you that in all nature the voice of a bird that has been taught to speak is unique? There is no other sound even remotely resembling it. We hear a voice using human words, and, in this instance, and this alone, we hear the spoken words of a thing that has no soul!"

The other man started.

"How fantastic you are," he said impatiently. "The thing has a brain, hasn't it? You have in a larger and far more developed measure exactly what that bird has; so have I. But that is all. Soul! There is no such thing!"

The bird in the cage had caught the word, which excited its mechanical and oral memory to the repetition of one of its stock phrases.

"Soul! Soul! 'Pon my soul, that's too good. Ha, ha, ha!" said the parrot.

"Polly differs, apparently," Hampson said drily, as they moved on down the Commercial Road; "but what a hopeless materialist you are, Joseph. You go back to the dogmatism of the pre-Socratic philosophers or voice the drab materialism of the modern animal man who thinks with his skin. Yet you've read your Plato! – you observe that I carefully refrain from bringing in Christian philosophy even! You believe in nothing that you have not touched or handled. Because you can't find the soul at a post-mortem examination of the body you at once go and say there is no such thing. Scholars and men of science like you seem astonishingly blind to the value of evidence when it comes to religious matters. You, my dear Joseph, have never seen India. Yet you know a place called India exists. How do you know it? Simply through the evidence of other people who have been there. You have just as much right to tell the captain of a P. & O. steamer that what he thought was Calcutta was merely a delusion as to tell me or any other professing Christian that there is no such thing as the Kingdom of Heaven! Well, I must be off; I have a bit of work to do that may bring in a few shillings. There may be dinner to-night, Joseph!"

With a quick smile, Hampson turned down a side street and was gone. The man called Joseph continued his way, walking slowly and listlessly, his head sunk upon his breast in thought.

The teeming life of the great artery of East London went on all round him; but he saw nothing of it. A Chinaman, with a yellow, wrinkled face, jostled up against him, and he did not know it; a bloated girl, in a stained plush blouse, wine-coloured like her face, and with an immense necklace of false pearls, coughed out some witticism as he passed; a hooligan surveyed him at leisure, decided that there could be nothing worth stealing upon him, and strolled away whistling a popular tune – one and all were no more to the wanderer than a dream, some dream dim-panelled upon the painted scenes of sleep.

Shabbily dressed as he was, there was yet something about the man which attracted attention. He drew the eye. He was quite unlike any one else. One could not say of him, "Here is an Englishman," or "There is a German." He would have looked like a foreigner – something alien from the crowd – in any country to which he went.

Joseph's age was probably about thirty-three, but time and sorrow had etched and graven upon his face a record of harsh experience which made him seem much older.

The cheeks were gashed and furrowed with thought. Looking carefully at him, one would have discovered that he was a distinctly handsome man. The mouth was strong and manly in its curves, though there was something gentle and compassionate in it also. The nose was Greek, straight and clearly cut; the hair thick, and of a dark reddish-brown. But the wonder of the man's face lay in his eyes. These were large and lustrous; full of changing light in their dark and almost Eastern depth. They were those rare eyes which seem to be lit up from within as if illuminated by the lamp of the soul.

Soul! Yes, it was that of which those eyes told in an extraordinary and almost overwhelming measure.

The soul is not a sort of fixed essence, as people are apt to forget. It is a fluid thing, and expands or contracts according to the life of its owner. We do not, for example, see any soul in the eyes of a gross, over-fed, and sensual man. Yet this very man in the Commercial Road, who denied the very existence of the soul with convinced and impatient mockery, was himself, in appearance, at any rate, one of those rare beings of whom we say, "That man is all soul."

The man's full name was Joseph Bethune. To the tiny circle of his friends and acquaintances he was simply Joseph. If they had ever known his surname, they had forgotten it. He was one of those men who are always called by their Christian names because, whatever their circumstances may be, they are real, accepted, and unquestioned facts in the lives of their friends.

Joseph Bethune's history, to which he never referred, had been, up to the present, drab, monotonous, and dismal. When an event had occurred it was another failure, and he could point to no red-letter days in his career. Joseph had never known either father or mother. Both had died during his infancy, leaving him in the care of guardians.

His father had been a pastor of the Methodist sect – a man of singular holiness of life and deep spiritual fervour. Possessed of some private means, he had been able to leave a sufficient sum for his son's education upon a generous and liberal scale.

The boy's guardians were distant relatives in each case. One was a clergyman, the other a prosperous London solicitor. The strange, studious child, quiet, dreamy, and devoted to his books, found himself out of touch with both.

The clergyman was a Low Churchman, but of the worst type. There was nothing of the tolerant outlook and strong evangelical piety of a Robertson in Mr. St. John. He was as narrow as his creed, condemning all that he had not experienced, or could not understand, hating the devil more than he loved God. If he had been sent to the rack he could not have truthfully confessed to an original thought.

Joseph Bethune was sent to an English public school of good, though not of first, rank. Here he was unpopular, and made no friends. His nature was too strong, and, even as a boy, his personality too striking, for him to experience any actual physical discomfort from his unpopularity. He was never bullied, and no one interfered with him; but he remained utterly lonely.

In contradiction of the usual custom in the English public school of his day, Hamilton possessed splendid laboratories, and great attention was paid to modern science and mathematics.

Of these advantages Joseph Bethune availed himself to the full. His temper of mind was accurate and inquiring, and though his manner was dreamy and abstracted, it was the romance of science over which he pored; the cold, glacial heights of the higher mathematics among which his imagination roamed.

He gained a scholarship at Cambridge, lived a retired and monotonous life of work, shunning the natural and innocent amusements of youth while at the university, and was bracketed Third Wrangler as a result of his degree examination.

By this time his moderate patrimony was nearly exhausted, though, of course, his success in the schools had placed many lucrative posts within his reach. He had actually been offered a fellowship and a tutorial post at his own college, when he wrecked his university career by an extraordinary and quite unexpected proceeding.

At a great meeting in the Corn Exchange, convened by the Bishop of London for a discussion of certain vexed questions of the Christian faith, Joseph Bethune rose, and, in a speech of some fifteen minutes' duration, delivered an impassioned condemnation of Christianity, concluding with a fierce avowal of his disbelief in God, and in anything but the purely material.

We are tolerant enough nowadays. The red horror of the Inquisition has departed, and men are no longer "clothed in a shirt of living fire" for a chance word. A "Protestant" ruler no longer hangs the priests of the Italian Mission for saying the Mass. Any one is at liberty to believe what he pleases. But men about to occupy official positions must not bawl unadulterated atheism from the housetops.

The offence was too flagrant, the offer of the fellowship was withdrawn, and Joseph, so far as Cambridge was concerned, was ruined.