So it fell out with Mr. Dempster in his memorable11 campaign against the Tryanites. After all the premature12 triumph of the return from Elmstoke, the battle of the Evening Lecture had been lost; the enemy was in possession of the field; and the utmost hope remaining was, that by a harassing13 guerilla warfare14 he might be driven to evacuate15 the country.
For some time this sort of warfare was kept up with considerable spirit. The shafts16 of Milby ridicule17 were made more formidable by being poisoned with calumny18; and very ugly stories, narrated19 with circumstantial minuteness, were soon in circulation concerning Mr. Tryan and his hearers, from which stories it was plainly deducible that Evangelicalism led by a necessary consequence to hypocritical indulgence in vice20. Some old friendships were broken asunder21, and there were near relations who felt that religious differences, unmitigated by any prospect23 of a legacy24, were a sufficient ground for exhibiting their family antipathy25. Mr. Budd harangued26 his workmen, and threatened them with dismissal if they or their families were known to attend the evening lecture; and Mr. Tomlinson, on discovering that his foreman was a rank Tryanite, blustered27 to a great extent, and would have cashiered that valuable functionary28 on the spot, if such a retributive procedure had not been inconvenient29.
On the whole, however, at the end of a few months, the balance of substantial loss was on the side of the Anti-Tryanites. Mr. Pratt, indeed, had lost a patient or two besides Mr. Dempster’s family; but as it was evident that Evangelicalism had not dried up the stream of his anecdote30, or in the least altered his view of any lady’s constitution, it is probable that a change accompanied by so few outward and visible signs, was rather the pretext31 than the ground of his dismissal in those additional cases. Mr. Dunn was threatened with the loss of several good customers, Mrs. Phipps and Mrs. Lowme having set the example of ordering him to send in his bill; and the draper began to look forward to his next stock-taking with an anxiety which was but slightly mitigated22 by the parallel his wife suggested between his own case and that of Shadrach, Meshech, and Abednego, who were thrust into a burning fiery32 furnace. For, as he observed to her the next morning, with that perspicacity33 which belongs to the period of shaving, whereas their deliverance consisted in the fact that their linen34 and woollen goods were not consumed, his own deliverance lay in precisely35 the opposite result. But convenience, that admirable branch system from the main line of self-interest, makes us all fellow-helpers in spite of adverse36 resolutions. It is probable that no speculative37 or theological hatred38 would be ultimately strong enough to resist the persuasive39 power of convenience: that a latitudinarian baker40, whose bread was honourably41 free from alum, would command the custom of any dyspeptic Puseyite; that an Arminian with the toothache would prefer a skilful42 Calvinistic dentist to a bungler43 stanch44 against the doctrines46 of Election and Final Perseverance47, who would be likely to break the tooth in his head; and that a Plymouth Brother, who had a well furnished grocery shop in a favourable48 vicinage, would occasionally have the pleasure of furnishing sugar or vinegar to orthodox families that found themselves unexpectedly ‘out of’ those indispensable commodities. In this persuasive power of convenience lay Mr. Dunn’s ultimate security from martyrdom. His drapery was the best in Milby; the comfortable use and wont49 of procuring50 satisfactory articles at a moment’s notice proved too strong for Anti-Tryanite zeal52; and the draper could soon look forward to his next stock-taking without the support of a Scriptural parallel.
On the other hand, Mr. Dempster had lost his excellent client, Mr. Jerome—a loss which galled53 him out of proportion to the mere55 monetary56 deficit57 it represented. The attorney loved money, but he loved power still better. He had always been proud of having early won the confidence of a conventicle-goer, and of being able to ‘turn the prop54 of Salem round his thumb’. Like most other men, too, he had a certain kindness towards those who had employed him when he was only starting in life; and just as we do not like to part with an old weather-glass from our study, or a two-feet ruler that we have carried in our pocket ever since we began business, so Mr. Dempster did not like having to erase58 his old client’s name from the accustomed drawer in the bureau. Our habitual59 life is like a wall hung with pictures, which has been shone on by the suns of many years: take one of the pictures away, and it leaves a definite blank space, to which our eyes can never turn without a sensation of discomfort60. Nay61, the involuntary loss of any familiar object almost always brings a chill as from an evil omen51; it seems to be the first finger-shadow of advancing death.
From all these causes combined, Mr. Dempster could never think of his lost client without strong irritation62, and the very sight of Mr. Jerome passing in the street was wormwood to him.
One day, when the old gentleman was coming up Orchard63 Street on his roan mare64, shaking the bridle65, and tickling66 her flank with the whip as usual, though there was a perfect mutual67 understanding that she was not to quicken her pace, Janet happened to be on her own door-step, and he could not resist the temptation of stopping to speak to that ‘nice little woman’, as he always called her, though she was taller than all the rest of his feminine acquaintances. Janet, in spite of her disposition68 to take her husband’s part in all public matters, could bear no malice69 against her old friend; so they shook hands.
‘Well, Mrs. Dempster, I’m sorry to my heart not to see you sometimes, that I am,’ said Mr. Jerome, in a plaintive70 tone. ‘But if you’ve got any poor people as wants help, and you know’s deservin’, send ’em to me, send ’em to me, just the same.’
‘Thank you, Mr. Jerome, that I will. Good-bye.’
Janet made the interview as short as she could, but it was not short enough to escape the observation of her husband, who, as she feared, was on his mid-day return from his office at the other end of the street, and this offence of hers, in speaking to Mr. Jerome, was the frequently recurring71 theme of Mr. Dempster’s objurgatory domestic eloquence72.
Associating the loss of his old client with Mr. Tryan’s influence, Dempster began to know more distinctly why he hated the obnoxious73 curate. But a passionate74 hate, as well as a passionate love, demands some leisure and mental freedom. Persecution75 and revenge, like courtship and toadyism76, will not prosper77 without a considerable expenditure78 of time and ingenuity79, and these are not to spare with a man whose law-business and liver are both beginning to show unpleasant symptoms. Such was the disagreeable turn affairs were taking with Mr. Dempster, and, like the general distracted by home intrigues, he was too much harassed80 himself to lay ingenious plans for harassing the enemy.
Meanwhile, the evening lecture drew larger and larger congregations; not perhaps attracting many from that select aristocratic circle in which the Lowmes and Pittmans were predominant, but winning the larger proportion of Mr. Crewe’s morning and afternoon hearers, and thinning Mr. Stickney’s evening audiences at Salem. Evangelicalism was making its way in Milby, and gradually diffusing81 its subtle odour into chambers82 that were bolted and barred against it. The movement, like all other religious ‘revivals’, had a mixed effect. Religious ideas have the fate of melodies, which, once set afloat in the world, are taken up by all sorts of instruments, some of them woefully coarse, feeble, or out of tune83, until people are in danger of crying out that the melody itself is detestable. It may be that some of Mr. Tryan’s hearers had gained a religious vocabulary rather than religious experience; that here and there a weaver’s wife, who, a few months before, had been simply a silly slattern, was converted into that more complex nuisance, a silly and sanctimonious84 slattern; that the old Adam, with the pertinacity85 of middle age, continued to tell fibs behind the counter, notwithstanding the new Adam’s addiction86 to Bible-reading and family prayer: that the children in the Paddiford Sunday school had their memories crammed87 with phrases about the blood of cleansing88, imputed89 righteousness, and justification90 by faith alone, which an experience lying principally in chuck-farthing, hop-scotch, parental91 slappings, and longings92 after unattainable lollypop, served rather to darken than to illustrate93; and that at Milby, in those distant days, as in all other times and places where the mental atmosphere is changing, and men are inhaling94 the stimulus95 of new ideas, folly96 often mistook itself for wisdom, ignorance gave itself airs of knowledge, and selfishness, turning its eyes upward, called itself religion.
Nevertheless, Evangelicalism had brought into palpable existence and operation in Milby society that idea of duty, that recognition of something to be lived for beyond the mere satisfaction of self, which is to the moral life what the addition of a great central ganglion is to animal life. No man can begin to mould himself on a faith or an idea without rising to a higher order of experience: a principle of subordination, of self-mastery, has been introduced into his nature; he is no longer a mere bundle of impressions, desires, and impulses. Whatever might be the weaknesses of the ladies who pruned97 the luxuriance of their lace and ribbons, cut out garments for the poor, distributed tracts98, quoted Scripture99, and defined the true Gospel, they had learned this—that there was a divine work to be done in life, a rule of goodness higher than the opinion of their neighbours; and if the notion of a heaven in reserve for themselves was a little too prominent, yet the theory of fitness for that heaven consisted in purity of heart, in Christ-like compassion100, in the subduing101 of selfish desires. They might give the name of piety102 to much that was only puritanic egoism; they might call many things sin that were not sin; but they had at least the feeling that sin was to be avoided and resisted, and colour-blindness, which may mistake drab for scarlet103, is better than total blindness, which sees no distinction of colour at all. Miss Rebecca Linnet, in quiet attire104, with a somewhat excessive solemnity of countenance105, teaching at the Sunday school, visiting the poor, and striving after a standard of purity and goodness, had surely more moral loveliness than in those flaunting106 peony-days, when she had no other model than the costumes of the heroines in the circulating library. Miss Eliza Pratt, listening in rapt attention to Mr. Tryan’s evening lecture, no doubt found evangelical channels for vanity and egoism; but she was clearly in moral advance of Miss Phipps giggling107 under her feathers at old Mr. Crewe’s peculiarities108 of enunciation109. And even elderly fathers and mothers, with minds, like Mrs. Linnet’s, too tough to imbibe110 much doctrine45, were the better for having their hearts inclined towards the new preacher as a messenger from God. They became ashamed, perhaps, of their evil tempers, ashamed of their worldliness, ashamed of their trivial, futile111 past. The first condition of human goodness is something to love; the second, something to reverence112. And this latter precious gift was brought to Milby by Mr. Tryan and Evangelicalism.
Yes, the movement was good, though it had that mixture of folly and evil which often makes what is good an offence to feeble and fastidious minds, who want human actions and characters riddled113 through the sieve114 of their own ideas, before they can accord their sympathy or admiration115. Such minds, I daresay, would have found Mr. Tryan’s character very much in need of that riddling116 process. The blessed work of helping117 the world forward, happily does not wait to be done by perfect men; and I should imagine that neither Luther nor John Bunyan, for example, would have satisfied the modern demand for an ideal hero, who believes nothing but what is true, feels nothing but what is exalted118, and does nothing but what is graceful119. The real heroes, of God’s making, are quite different: they have their natural heritage of love and conscience which they drew in with their mother’s milk; they know one or two of those deep spiritual truths which are only to be won by long wrestling with their own sins and their own sorrows; they have earned faith and strength so far as they have done genuine work; but the rest is dry barren theory, blank prejudice, vague hearsay120. Their insight is blended with mere opinion; their sympathy is perhaps confined in narrow conduits of doctrine, instead of flowing forth121 with the freedom of a stream that blesses every weed in its course; obstinacy122 or self-assertion will often interfuse itself with their grandest impulses; and their very deeds of self-sacrifice are sometimes only the rebound123 of a passionate egoism. So it was with Mr. Tryan: and any one looking at him with the bird’s-eye glance of a critic might perhaps say that he made the mistake of identifying Christianity with a too narrow doctrinal system; that he saw God’s work too exclusively in antagonism124 to the world, the flesh, and the devil; that his intellectual culture was too limited—and so on; making Mr. Tryan the text for a wise discourse125 on the characteristics of the Evangelical school in his day.
But I am not poised126 at that lofty height. I am on the level and in the press with him, as he struggles his way along the stony127 road, through the crowd of unloving fellow-men. He is stumbling, perhaps; his heart now beats fast with dread128, now heavily with anguish129; his eyes are sometimes dim with tears, which he makes haste to dash away; he pushes manfully on, with fluctuating faith and courage, with a sensitive failing body; at last he falls, the struggle is ended, and the crowd closes over the space he has left.
‘One of the Evangelical clergy130, a disciple131 of Venn,’ says the critic from his bird’s-eye station. ‘Not a remarkable132 specimen133; the anatomy134 and habits of his species have been determined135 long ago.’
Yet surely, surely the only true knowledge of our fellow-man is that which enables us to feel with him—which gives us a fine ear for the heart-pulses that are beating under the mere clothes of circumstance and opinion. Our subtlest analysis of schools and sects136 must miss the essential truth, unless it be lit up by the love that sees in all forms of human thought and work, the life and death struggles of separate human beings.
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1
foist
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| vt.把…强塞给，骗卖给 | |
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downwards
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| adj./adv.向下的（地），下行的（地） | |
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braggadocio
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| n.吹牛大王 | |
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discrepancy
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| n.不同；不符；差异；矛盾 | |
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anticipations
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| 预期( anticipation的名词复数 )； 预测； （信托财产收益的）预支； 预期的事物 | |
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variance
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| n.矛盾，不同 | |
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impudence
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| n.厚颜无耻；冒失；无礼 | |
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gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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intrigues
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| n.密谋策划( intrigue的名词复数 )；神秘气氛；引人入胜的复杂情节v.搞阴谋诡计( intrigue的第三人称单数 )；激起…的好奇心 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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premature
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| adj.比预期时间早的；不成熟的，仓促的 | |
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harassing
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| v.侵扰，骚扰( harass的现在分词 )；不断攻击（敌人） | |
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warfare
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| n.战争(状态)；斗争；冲突 | |
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evacuate
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| v.遣送；搬空；抽出；排泄；大(小)便 | |
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shafts
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| n.轴( shaft的名词复数 )；（箭、高尔夫球棒等的）杆；通风井；一阵（疼痛、害怕等） | |
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ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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calumny
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| n.诽谤，污蔑，中伤 | |
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narrated
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| v.故事( narrate的过去式和过去分词 ) | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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asunder
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| adj.分离的，化为碎片 | |
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mitigated
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| v.减轻，缓和( mitigate的过去式和过去分词 ) | |
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prospect
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| n.前景，前途；景色，视野 | |
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legacy
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| n.遗产，遗赠；先人(或过去)留下的东西 | |
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antipathy
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| n.憎恶；反感，引起反感的人或事物 | |
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harangued
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| v.高谈阔论( harangue的过去式和过去分词 ) | |
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blustered
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| v.外强中干的威吓( bluster的过去式和过去分词 )；咆哮；（风）呼啸；狂吹 | |
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functionary
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| n.官员；公职人员 | |
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inconvenient
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| adj.不方便的，令人感到麻烦的 | |
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anecdote
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| n.轶事，趣闻，短故事 | |
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pretext
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| n.借口，托词 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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perspicacity
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| n. 敏锐, 聪明, 洞察力 | |
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linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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persuasive
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| adj.有说服力的，能说得使人相信的 | |
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baker
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| n.面包师 | |
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honourably
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| adv.可尊敬地，光荣地，体面地 | |
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skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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Bungler
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| n.笨拙者，经验不够的人 | |
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stanch
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| v.止住（血等）；adj.坚固的；坚定的 | |
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doctrine
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| n.教义；主义；学说 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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perseverance
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| n.坚持不懈，不屈不挠 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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51
omen
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| n.征兆，预兆；vt.预示 | |
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52
zeal
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| n.热心，热情，热忱 | |
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galled
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| v.使…擦痛( gall的过去式和过去分词 )；擦伤；烦扰；侮辱 | |
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prop
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| vt.支撑；n.支柱，支撑物；支持者，靠山 | |
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55
mere
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| adj.纯粹的；仅仅，只不过 | |
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monetary
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| adj.货币的，钱的；通货的；金融的；财政的 | |
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deficit
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| n.亏空，亏损；赤字，逆差 | |
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erase
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| v.擦掉；消除某事物的痕迹 | |
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habitual
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| adj.习惯性的；通常的，惯常的 | |
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discomfort
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| n.不舒服，不安，难过，困难，不方便 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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irritation
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| n.激怒，恼怒，生气 | |
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orchard
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| n.果园，果园里的全部果树，(美俚)棒球场 | |
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mare
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| n.母马，母驴 | |
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bridle
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| n.笼头，束缚；vt.抑制，约束；动怒 | |
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tickling
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| 反馈，回授，自旋挠痒法 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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plaintive
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| adj.可怜的，伤心的 | |
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recurring
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| adj.往复的，再次发生的 | |
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eloquence
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| n.雄辩；口才，修辞 | |
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obnoxious
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| adj.极恼人的，讨人厌的，可憎的 | |
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passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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persecution
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| n. 迫害,烦扰 | |
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76
toadyism
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| n.谄媚，奉承 | |
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prosper
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| v.成功，兴隆，昌盛；使成功，使昌隆，繁荣 | |
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expenditure
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| n.(时间、劳力、金钱等)支出；使用，消耗 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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80
harassed
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| adj. 疲倦的，厌烦的 动词harass的过去式和过去分词 | |
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diffusing
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| （使光）模糊，漫射，漫散( diffuse的现在分词 )； （使）扩散； （使）弥漫； （使）传播 | |
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82
chambers
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| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
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83
tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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sanctimonious
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| adj.假装神圣的，假装虔诚的，假装诚实的 | |
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85
pertinacity
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| n.执拗，顽固 | |
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86
addiction
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| n.上瘾入迷，嗜好 | |
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87
crammed
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| adj.塞满的，挤满的；大口地吃；快速贪婪地吃v.把…塞满；填入；临时抱佛脚( cram的过去式) | |
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88
cleansing
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| n. 净化(垃圾) adj. 清洁用的 动词cleanse的现在分词 | |
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89
imputed
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| v.把（错误等）归咎于( impute的过去式和过去分词 ) | |
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90
justification
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| n.正当的理由；辩解的理由 | |
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parental
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| adj.父母的；父的；母的 | |
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longings
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| 渴望，盼望( longing的名词复数 ) | |
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illustrate
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| v.举例说明，阐明；图解，加插图 | |
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inhaling
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| v.吸入( inhale的现在分词 ) | |
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95
stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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pruned
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| v.修剪（树木等）( prune的过去式和过去分词 )；精简某事物，除去某事物多余的部分 | |
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tracts
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| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
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99
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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100
compassion
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| n.同情，怜悯 | |
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101
subduing
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| 征服( subdue的现在分词 )； 克制； 制服； 色变暗 | |
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102
piety
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| n.虔诚，虔敬 | |
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103
scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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104
attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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106
flaunting
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| adj.招摇的，扬扬得意的，夸耀的v.炫耀，夸耀( flaunt的现在分词 )；有什么能耐就施展出来 | |
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107
giggling
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| v.咯咯地笑( giggle的现在分词 ) | |
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peculiarities
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| n. 特质, 特性, 怪癖, 古怪 | |
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109
enunciation
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| n.清晰的发音；表明，宣言；口齿 | |
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imbibe
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| v.喝，饮；吸入，吸收 | |
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111
futile
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| adj.无效的，无用的，无希望的 | |
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112
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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113
riddled
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| adj.布满的；充斥的；泛滥的v.解谜，出谜题(riddle的过去分词形式) | |
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114
sieve
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| n.筛，滤器，漏勺 | |
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115
admiration
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| n.钦佩，赞美，羡慕 | |
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116
riddling
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| adj.谜一样的，解谜的n.筛选 | |
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117
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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118
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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119
graceful
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| adj.优美的，优雅的；得体的 | |
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120
hearsay
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| n.谣传，风闻 | |
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121
forth
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| adv.向前；向外，往外 | |
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122
obstinacy
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| n.顽固；（病痛等）难治 | |
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123
rebound
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| v.弹回；n.弹回，跳回 | |
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124
antagonism
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| n.对抗，敌对，对立 | |
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125
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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126
poised
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| a.摆好姿势不动的 | |
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127
stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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128
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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129
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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130
clergy
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| n.[总称]牧师，神职人员 | |
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131
disciple
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| n.信徒，门徒，追随者 | |
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132
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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133
specimen
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| n.样本，标本 | |
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134
anatomy
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| n.解剖学，解剖；功能，结构，组织 | |
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135
determined
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| adj.坚定的；有决心的 | |
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136
sects
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| n.宗派，教派( sect的名词复数 ) | |
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