H. G. Wells – The Complete Collection

Chapter 55

I will not tell you of his arguments or mine. You will find if you care to look for them, in out-of-the-way corners of our book museums, the shriveled cheap publications--the publications of the Rationalist Press Association, for example --on which my arguments were based. Lying in that curious limbo with them, mixed up with them and indistinguishable, are the endless "Replies" of orthodoxy, like the mixed dead in some hard-fought trench. All those disputes of our fathers, and they were sometimes furious disputes, have gone now beyond the range of comprehension. You younger people, I know, read them with impatient perplexity. You cannot understand how sane creatures could imagine they had joined issue at all in most of these controversies. All the old methods of systematic thinking, the queer absurdities of the Aristotelian logic, have followed magic numbers and mystical numbers, and the Rumpelstiltskin magic of names now into the blackness of the unthinkable. You can no more understand our theological passions than you can understand the fancies that made all ancient peoples speak of their gods only by circumlocutions, that made savages pine away and die because they had been photographed, or an Elizabethan farmer turn back from a day's expedition because he had met three crows. Even I, who have been through it all, recall our controversies now with something near incredulity.

Faith we can understand to-day, all men live by faith, but in the old time every one confused quite hopelessly Faith and a forced, incredible Belief in certain pseudo-concrete statements. I am inclined to say that neither believers nor unbelievers had faith as we understand it--they had insufficient intellectual power. They could not trust unless they had something to see and touch and say, like their barbarous ancestors who could not make a bargain without exchange of tokens. If they no longer worshipped stocks and stones, or eked out their needs with pilgrimages and images, they still held fiercely to audible images, to printed words and formulae.

But why revive the echoes of the ancient logomachies?

Suffice it that we lost our tempers very readily in pursuit of God and Truth, and said exquisitely foolish things on either side. And on the whole--from the impartial perspective of my three and seventy years--I adjudicate that if my dialectic was bad, that of the Rev. Gabbitas was altogether worse.

Little pink spots came into his cheeks, a squealing note into his voice. We interrupted each other more and more rudely. We invented facts and appealed to authorities whose names I mispronounced; and, finding Gabbitas shy of the higher criticism and the Germans, I used the names of Karl Marx and Engels as Bible exegetes with no little effect. A silly wrangle! a preposterous wrangle!--you must imagine our talk becoming louder, with a developing quarrelsome note--my mother no doubt hovering on the staircase and listening in alarm as who should say, "My dear, don't offend it! Oh, don't offend it! Mr. Gabbitas enjoys its friendship. Try to think whatever Mr. Gabbitas says"--though we still kept in touch with a pretence of mutual deference. The ethical superiority of Christianity to all other religions came to the fore--I know not how. We dealt with the matter in bold, imaginative generalizations, because of the insufficiency of our historical knowledge. I was moved to denounce Christianity as the ethic of slaves, and declare myself a disciple of a German writer of no little vogue in those days, named Nietzsche.

For a disciple I must confess I was particularly ill acquainted with the works of the master. Indeed, all I knew of him had come to me through a two-column article in The Clarion for the previous week. . . . But the Rev. Gabbitas did not read The Clarion.

I am, I know, putting a strain upon your credulity when I tell you that I now have little doubt that the Rev. Gabbitas was absolutely ignorant even of the name of Nietzsche, although that writer presented a separate and distinct attitude of attack upon the faith that was in the reverend gentleman's keeping.

"I'm a disciple of Nietzsche," said I, with an air of extensive explanation.

He shied away so awkwardly at the name that I repeated it at once.

"But do you know what Nietzsche says?" I pressed him viciously.

"He has certainly been adequately answered," said he, still trying to carry it off.

"Who by?" I rapped out hotly. "Tell me that!" and became mercilessly expectant.

Section 5

A happy accident relieved Mr. Gabbitas from the embarrassment of that challenge, and carried me another step along my course of personal disaster.

It came on the heels of my question in the form of a clatter of horses without, and the gride and cessation of wheels. I glimpsed a straw-hatted coachman and a pair of grays. It seemed an incredibly magnificent carriage for Clayton.

"Eh!" said the Rev. Gabbitas, going to the window. "Why, it's old Mrs. Verrall! It's old Mrs. Verrall. Really! What CAN she want with me?"

He turned to me, and the flush of controversy had passed and his face shone like the sun. It was not every day, I perceived, that Mrs. Verrall came to see him.

"I get so many interruptions," he said, almost grinning. "You must excuse me a minute! Then--then I'll tell you about that fellow. But don't go. I pray you don't go. I can assure you. . . . MOST interesting."

He went out of the room waving vague prohibitory gestures.

"I MUST go," I cried after him.

"No, no, no!" in the passage. "I've got your answer," I think it was he added, and "quite mistaken;" and I saw him running down the steps to talk to the old lady.

I swore. I made three steps to the window, and this brought me within a yard of that accursed drawer.

I glanced at it, and then at that old woman who was so absolutely powerful, and instantly her son and Nettie's face were flaming in my brain. The Stuarts had, no doubt, already accepted accomplished facts. And I too--

What was I doing here?

What was I doing here while judgment escaped me?

I woke up. I was injected with energy. I took one reassuring look at the curate's obsequious back, at the old lady's projected nose and quivering hand, and then with swift, clean movements I had the little drawer open, four sovereigns in my pocket, and the drawer shut again. Then again at the window--they were still talking.

That was all right. He might not look in that drawer for hours. I glanced at his clock. Twenty minutes still before the Birmingham train. Time to buy a pair of boots and get away. But how I was to get to the station?

I went out boldly into the passage, and took my hat and stick. . . . Walk past him?

Yes. That was all right! He could not argue with me while so important a person engaged him. . . . I came boldly down the steps.

"I want a list made, Mr. Gabbitas, of all the really DESERVING cases," old Mrs. Verrall was saying.

It is curious, but it did not occur to me that here was a mother whose son I was going to kill. I did not see her in that aspect at all. Instead, I was possessed by a realization of the blazing imbecility of a social system that gave this palsied old woman the power to give or withhold the urgent necessities of life from hundreds of her fellow-creatures just according to her poor, foolish old fancies of desert.

"We could make a PROVISIONAL list of that sort," he was saying, and glanced round with a preoccupied expression at me.

"I MUST go," I said at his flash of inquiry, and added, "I'll be back in twenty minutes," and went on my way. He turned again to his patroness as though he forgot me on the instant. Perhaps after all he was not sorry.

I felt extraordinarily cool and capable, exhilarated, if anything, by this prompt, effectual theft. After all, my great determination would achieve itself. I was no longer oppressed by a sense of obstacles, I felt I could grasp accidents and turn them to my advantage. I would go now down Hacker Street to the little shoemaker's --get a sound, good pair of boots--ten minutes--and then to the railway-station--five minutes more--and off! I felt as efficient and non-moral as if I was Nietzsche's Over-man already come. It did not occur to me that the curate's clock might have a considerable margin of error.

Section 6

I missed the train.

Partly that was because the curate's clock was slow, and partly it was due to the commercial obstinacy of the shoemaker, who would try on another pair after I had declared my time was up. I bought the final pair however, gave him a wrong address for the return of the old ones, and only ceased to feel like the Nietzschean Over-man, when I saw the train running out of the station.

Even then I did not lose my head. It occurred to me almost at once that, in the event of a prompt pursuit, there would be a great advantage in not taking a train from Clayton; that, indeed, to have done so would have been an error from which only luck had saved me. As it was, I had already been very indiscreet in my inquiries about Shaphambury; for once on the scent the clerk could not fail to remember me. Now the chances were against his coming into the case. I did not go into the station therefore at all, I made no demonstration of having missed the train, but walked quietly past, down the road, crossed the iron footbridge, and took the way back circuitously by White's brickfields and the allotments to the way over Clayton Crest to Two-Mile Stone, where I calculated I should have an ample margin for the 6.13 train.

I was not very greatly excited or alarmed then. Suppose, I reasoned, that by some accident the curate goes to that drawer at once: will he be certain to miss four out of ten or eleven sovereigns? If he does, will he at once think I have taken them? If he does, will he act at once or wait for my return? If he acts at once, will he talk to my mother or call in the police? Then there are a dozen roads and even railways out of the Clayton region, how is he to know which I have taken? Suppose he goes straight at once to the right station, they will not remember my departure for the simple reason that I didn't depart. But they may remember about Shaphambury? It was unlikely.

I resolved not to go directly to Shaphambury from Birmingham, but to go thence to Monkshampton, thence to Wyvern, and then come down on Shaphambury from the north. That might involve a night at some intermediate stopping-place but it would effectually conceal me from any but the most persistent pursuit. And this was not a case of murder yet, but only the theft of four sovereigns.

I had argued away all anxiety before I reached Clayton Crest.

At the Crest I looked back. What a world it was! And suddenly it came to me that I was looking at this world for the last time. If I overtook the fugitives and succeeded, I should die with them--or hang. I stopped and looked back more attentively at that wide ugly valley.

It was my native valley, and I was going out of it, I thought never to return, and yet in that last prospect, the group of towns that had borne me and dwarfed and crippled and made me, seemed, in some indefinable manner, strange. I was, perhaps, more used to seeing it from this comprehensive view-point when it was veiled and softened by night; now it came out in all its weekday reek, under a clear afternoon sun. That may account a little for its unfamiliarity. And perhaps, too, there was something in the emotions through which I had been passing for a week and more, to intensify my insight, to enable me to pierce the unusual, to question the accepted. But it came to me then, I am sure, for the first time, how promiscuous, how higgledy-piggledy was the whole of that jumble of mines and homes, collieries and potbanks, railway yards, canals, schools, forges and blast furnaces, churches, chapels, allotment hovels, a vast irregular agglomeration of ugly smoking accidents in which men lived as happy as frogs in a dustbin. Each thing jostled and damaged the other things about it, each thing ignored the other things about it; the smoke of the furnace defiled the potbank clay, the clatter of the railway deafened the worshipers in church, the public-house thrust corruption at the school doors, the dismal homes squeezed miserably amidst the monstrosities of industrialism, with an effect of groping imbecility. Humanity choked amidst its products, and all its energy went in increasing its disorder, like a blind stricken thing that struggles and sinks in a morass.