Rejected of Men

But, though the rulers and those in authority had set Herod up as their representative in power, they were not fond of him. So, when John the Baptist began to fulminate against him and his moral obliquities, and when the public journals began to publish these fulminations for general reading, Herod’s political friends rather enjoyed the situation. They laughed at him, and even jested with him about it. They knew that he was powerless to punish the preacher, for he did not dare to alienate the lower class that so largely helped to uphold him in power. His political friends knew that he must submit to whatever attacks were made against him, and they enjoyed his helplessness and his probable sufferings.

When he would drop into his club on his way home, he would perhaps be hailed with an inquiry as to whether he had seen the evening paper, and that there was lively reading in it. Another advised him to take the sheet home with him to his wife, and that she would be interested to see what was being said of her. A third opined the sauce would do instead of tobasco with her oysters. At these jocularities Herod would maybe laugh. Probably he did not much mind these attacks, nor the pseudo-witticisms with which he was favored, for he did not care a great deal about public opinion one way or the other.

But it was not so with the woman whom he called his wife. She writhed under the lash of the spoken words and the printed paragraphs with a feeling sometimes almost as of physical nausea.

She was writhing now, but silently, over the evening paper which she had brought in from the library and which she was just then reading. The butler came in and lit the lamp, but she did not look up from her paper; she was too intently absorbed with the pain she was inflicting upon herself to notice anything else.

Her daughter, Salome, sat at the window looking out into the dull twilight of the street. She sat with one foot on a hassock, her elbow upon her knee, and her chin resting upon the palm of her hand. She looked listless and bored as she sat staring out into the falling twilight. The two women were singularly alike, only that the dark, heavy beauty of the mother was merely brunette in the daughter; that the somewhat square face of the elder woman was oval in the younger; that the rouge of the woman’s face was the dusky red of nature in the girl’s cheeks.

The words Herodias was reading must have cut suddenly to a deeper nerve, for she drew a sharp breath that was almost articulate. Her white teeth clicked together. She made a sudden motion as though to crush the paper she held; then she went on reading again. The girl nodded and smiled recognition to some one passing along the gray twilight of the street. Then the smile slowly faded, and the listless look settled back upon her face again.

There was a sound of footsteps crossing the hall, and Herod himself came into the room. He was a rather stout, thick-set man of about forty or forty-five. He wore a long mustache, the beard beneath being closely clipped and trimmed to a point. The cut of the beard and hair gave his countenance an air of quality that was belied by his puffy, mottled cheeks and the thick, red, sensual lips. Herodias looked up at him as he came within the circle of light. “Did you see this?” she said, hoarsely, holding the paper out towards him. She pointed to the column she had been reading, and her fingers trembled with the intensity of her self-repression. The paper rustled nervously as she held it out.

“See what?” said Herod. “Oh, that! Yes, I saw that down at the club. What do you read it for if you don’t like it?”

“And do you mean to say you aren’t going to do anything to this cursed Baptist? What are the laws good for, anyhow?”

Herod grinned. “They’re good for nothing when an election’s only six months off.”

The woman tried to speak; she could not. “It’s a damned shame,” she cried out, at last, still in the same hoarse voice.

Salome turned her head. “Oh, mamma,” she said, “how awfully vulgar.”

The mother glared at the daughter. She looked as though she were about to speak, but she only said, “Pshaw!”

There was a minute or two of silence. Herod stood with his hands in his pockets. “Was Corry King here, do you know?” he said, at last.

Herodias shook her head. Then Herod turned away and walked across the room towards the library. Just as he was about to quit the room, Herodias spoke again. “Did you get that box for the opera to-night?”

He stopped at the door and turned. “Yes, I did,” he said.

“Did you leave orders for the carriage?”

“Yes; I ordered it for eight o’clock, sharp.” Then he went on out of the room.

III

THE PRIESTS AND THE LEVITES

MR. THEODORE CAIAPHAS was rector of the Church of the Advent. It was said of that church that when the congregation were all at the sanctuary and seated in their places the building contained a representation of capital equivalent to a billion dollars of wealth.

It is hardly necessary to describe the Church of the Advent, for nearly everybody knows of it; even those who do not live in the metropolis have seen pictures of it. It occupied, with the rectory, half a square of ground in one of the most valuable parts of the city. It was estimated that if the land on which it stood were covered all over with ten-dollar bills, an approximate value of the real estate would just about be represented. The church itself was an architectural triumph, within and without. It was built of white marble, carved elaborately and exquisitely; the four large windows cost it cannot be told how many thousands of dollars, and the interior decorations were all that art could make them. The church was connected with the rectory by a glazed cloister of exquisite proportions, and the rectory itself, retired well back from the street behind parti-colored beds of flowering plants, was in perfect keeping with the church. The great plate-glass windows looked out across the little lawn upon the busy street where the thunder of life was forever passing and repassing.

One time the Church of the Advent was in the upper part of the town; then the flood of business had risen to it, and finally overwhelmed it and its surroundings. At the time of this story the church looked down upon a tumult of passing life and the bells clashed out their chimes almost unheard in the roar that rose up from the stony streets below. At first the ceaseless, roaring thunder had been very disturbing to Dr. Caiaphas, but he became used to it so that he never noticed it, except to miss it in the stifled, leaden silence of the country during his vacation. The rectory was a very pleasant home, and almost any bright day one could see children playing on the lawn in front of the house (for Dr. Caiaphas had quite a large family), and occasionally the rector himself might have been seen pacing up and down the gravelled driveway–especially on a Saturday afternoon, when he was in the throes of composing his addresses for the morrow.

Dr. Caiaphas was a very notable man. He was a liberal and advanced reformer, not only in religious matters, but in political and social matters as well. Not only had he written a number of pamphlets attacking those lingering superstitions that had so long operated as a clog to check the church in its advance abreast of the progress of civilization, but he had, besides, written hundreds of open letters and papers and several magazine articles upon the social problems of the age–the labor question, the question of social vice, the pauper question, and other similar topics. His passion for attacking and reforming abuses led him even into politics. It was largely through his instrumentality that the committee had been appointed to investigate into the affairs of the police department, and great things had been looked for as the outcome.

When it is taken into consideration that besides all these wide outside works, his was one of the largest parishes in the metropolis, it may be seen that Dr. Caiaphas was an extremely busy man and an extremely useful man.

The income of Dr. Caiaphas as rector of the Church of the Advent was forty thousand dollars per annum; added to this was a beautiful home, rent free.

There was a time when the excess of wealth had been a very sharp thorn in the side of the doctor’s conscience, but at the time of this story he had been rector of the Church of the Advent for nearly twenty years, and he had become reconciled to the burden of good-fortune that the Divine Wisdom had seen fit to lay upon him to bear. He lived soft and warm; he was fond of works of art and of beautiful things, and he was a great collector of rare and handsome books–of which he had a magnificent library. He raised his family with all the surroundings of luxury due to his and their position in the world; both of his sons had attended college and were then abroad–the younger finishing his education at a foreign university; the elder being an attaché to the embassy at the court of another foreign power.

It was a matter of conscience with Dr. Caiaphas thus to spend his money lavishly upon his children and himself, and he poured out his wealth without stint. He used to say, “I will not hoard what has been given me to-day for the sake of a possible to-morrow. I will trust to my Heavenly Father to supply my needs as they arise.”

When Dr. Caiaphas had first been asked to assume the rectorship of the Church of the Advent, he had accepted, not without reluctance. At that time he had very high and very exalted ideas as to his mission in life, and it seemed to him that, should he accept this magnificent call, he would, in a certain sense, be in danger of sacrificing his high birthright in the kingdom of heaven for a mess–however rich–of very worldly pottage. So at first he had been inclined to refuse; then, in thinking the matter over, it occurred to him that maybe Providence had laid this chance in his path that he might take it up and so exercise his usefulness in the wider field of metropolitan life.

He sometimes wondered with misgivings whether his conscience had not tallied almost too patly with his inclination in the matter. Indeed, he would have been more than human had he not appreciated what a thing it was to be rector of the Church of the Advent. It is probable that if he had been asked to leave his church in the country, and its salary of five thousand dollars a year, and to take up an obscure church in the metropolis, say, at a salary of twenty-five hundred a year, he would not have done so, even though, in accepting it, he might have widened his field of usefulness ever so much. But, to change at once from the old Church of the Messiah to the foremost church of his denomination in the country–he would have been, indeed, more than human if he had not appreciated the significance of such an advance in his life.

In his former work Dr. Caiaphas had seen much of poverty in a provincial town, and it was with him as it was with other people in the smaller cities and communities–he did not know what it meant to be poor in a great city such as the metropolis. To be poor in a small city is altogether a different thing from the dreadful poverty of the great congested communities where rents are expensive and living dear. A man may be poor in a provincial town and yet have a comfortable home. Oftentimes his home becomes squalid and barren–it becomes bare and naked and stripped of comforts as he sinks lower and lower into the quag of poverty; but he still has room in which to move about and to live, and he still has the out-of-doors close at hand in which he may walk about and breathe the pure air. But in a great city, even those who are not really of the pauper class–even those who have work to do, and make what is called a comfortable living–live crowded together and congested in black and dismal tenement houses that fairly reek with the stench of humanity packed within their walls. This is a poverty from which there is no escape, and to which there is no out-of-doors except the noisy and dirty street with its ash-barrels, its garbage, and its refuse. This is a poverty whose recreation is to sit out upon the doorstep that leads into the dirty street or upon the fire-escape, or, in hot weather, maybe upon the roofs among the chimney-stacks and a net-work of electric wires. This is a poverty that breeds harlots and criminals as corruption breeds maggots.

For all this misery Dr. Caiaphas was in nowise to blame, but, nevertheless, when he first entered into the parish, coming, as he did, fresh from a wholesome provincial community, he felt that the condition was a crime to which he himself was somehow indirectly a party. He did not see wherein the fault lay, nor yet just how he was responsible for it, but it was clear to him that it was cruelly unjust that he, who had never produced anything, who had never created anything, who spent his life in preaching to rich people who had no need for divine consolation, and who listened to his sermons for the sake of their splendid oratorical periods–interested rather in the novelty of his ideas than in their humanitarian import–it seemed to him to be cruelly unjust that he, doing such barren work as this, should enjoy forty thousand dollars a year and live so luxuriously while these poor men and women, who did actually create the real uses of the world, who were actually now adding to the wealth and the prosperity of mankind–should be packed together in greasy and stinking tenement houses like vermin in so many boxes.

Early in his life, as rector of the church, he had made one futile attempt to rectify this wrong to which he felt that he was himself helplessly party. “I cannot, gentlemen,” he said, concluding a speech to the vestry–“I cannot feel free to accept a fee of forty thousand dollars a year, besides my house, rent free, and to live in luxury under such circumstances. It is an injustice which I did not create, but in accepting such munificent rewards I make myself accessory to it. These men are equally human beings with myself, and betwixt them and myself, in the eyes of God, there is not one iota of fundamental difference. Not only have they the same desires as myself, but they, in the light of truth, are God’s children just as I am one of God’s children, and each and every one of them is the inheritor of a heavenly immortality equal to mine–a heavenly glory that shall, perhaps, exceed mine to come. Feeling this as strongly as I do, I cannot consent to be the instrument of such injustice and such inequality. I cannot consent to accept for the few trivial years of this life such great luxury and ease of living, simply for the pleasure it affords my bodily senses, while these other human beings have not even sufficient food to eat or sufficient clothes to wear. Therefore it is that I cannot accept any such fee as it is your pleasure to offer me.”

The chairman of the vestry was Mr. James Dorman-Webster, probably one of the richest men in the world. He smiled kindly as the minister concluded his address, and then he laughed. “I cannot see the force of your reasoning, doctor,” he said. “If you could strip yourself down to the barest necessities of life, and live upon a dollar and a half a day, I do not see in what way you would benefit these people whose poverty is, in ninety-nine cases out of a hundred, the result of their own improvidence. The truth is that you work as hard as the head of the nation, and I am sure you are as intelligent as he, and earn your money quite as well as he does. Why should you not have a salary equal to his, instead of less than his? The fact is, labor given and wages received have no relation whatever with each other, but are merely arbitrary quantities.” He thrust his hand into the breast-pocket of his coat as he spoke and drew out a pocket-book. Then he filled out a check and handed it to the doctor. It was for ten thousand dollars. “There, doctor,” he said, “take that and distribute it among your poor as you choose. When you find that you need more, appeal to your vestry, and if they ever refuse to give it to you, then it will be time to talk of giving up your own salary.”

It was pathetic–almost tragic–the inability of this well-meaning priest, of Levitical cast and Roman associations, to escape from under the weight of forty thousand dollars of yearly wealth that God had seen fit to lay upon his shoulders. There was no answer to be made to the practical logic of Mr. Dorman-Webster, and there was nothing to be gained by any sacrifice the rich priest could make. There was the check just donated, and there was the promise of as much more as he should ask for in reason. Dr. Caiaphas might just as well have walked down to the river and have thrown his salary into the water as to refuse to take it now. His poor would gain nothing by the refusal, and he would lose everything–even his influence over the needy of his parish–for poor people, though they resent riches, have no respect for poverty in the upper classes.

Such was Dr. Caiaphas. His was a mind of that logical, well-balanced sort to which anything like religious fanaticism or excess is, of all things, most repugnant. There was nothing so displeasing to him as religious hysteria. He was wont to say, “Does any man think that God Almighty is deaf that He needs to have prayers shouted into His ears?”

All the religious ferment attending the preaching of John the Baptist was not only distasteful to him–it was positively repulsive. It distressed him beyond measure to think that it was possible for one man like this John to so stir the nether depths of humanity that all the purity and lucidity of true faith should become turbid. It was incredible to the wise and even-minded priest that any man–be he never so poor, or ignorant, or credulous–could, in that age of light, listen to the blasphemous assertions of an insane fanatic, that God was really about to send a Son into the midst of such a turbulent and disorderly tumult. How was it possible for any human creature to conceive that the Messiah would appear in the midst of such a rabble as that gathered in the wilderness to a mad baptism? Of what use were the teachings of his twenty years of rational religion if, in a moment, his poor parishioners could so rush away from him and the pure and lucid truths of faith, trampling those truths beneath their feet like a herd of swine, in their rush to hear something that stirred their emotions and was new and startling? He had thought that the poor people in his parish were fond of him, and loved to listen to the words of wisdom he was commissioned to speak. Now he felt that they cared nothing for him, and that all the words he had spoken to them had fallen upon their minds as water falls upon the sand, leaving it as parched and barren as before.

Then one day he sent out addresses to all the prominent clergymen of the different denominations of the city, inviting them to a conference at the rectory of the Church of the Advent to consider what was to be done to counteract the growing disorder.

Some few of those to whom these addresses were sent did not respond, but nearly all who received invitations to the meeting were present. Dr. Caiaphas was a very notable, even a famous man, and the invitation was a compliment to every divine who received it.

Nearly all who were present were strangers to the place, and it was an interesting study of human nature to see the different ways in which the different men bore themselves. Those who were not strangers perhaps assumed an air of intimate acquaintance with their surroundings. One young man, for instance, a fashionable clergyman of the day, who had not been in the house a half-dozen times, stood with his back to the fire smoking a cigar with an air of perfect and authoritative ease. “What did you do with the little Rembrandt that used to hang yonder, doctor?” he called across the room.

The doctor laughed. He understood the workings of the young clergyman’s mind. “Oh, that hangs in the upper hall now,” he said.

Others who were strangers to the place gazed about them, at the cases of beautifully bound books, at the walls covered with paintings and water-colors, some with a sort of half-furtive curiosity, others assuming a studied and obvious air of indifference to the richness and exquisite taste of everything, others evidently honestly impressed with the superabundance of beautiful things, one or two ill at ease–some few even overawed at the magnificence of their surroundings.

The meeting resulted in a rather rambling sort of talk; there were other things spoken of besides John the Baptist–mostly general topics of the same sort–discursive discussions of various heresies. The relation of the classes was talked about, and even politics. But still Dr. Caiaphas held the discussion pretty steadily to the topic in hand. Some who were present regarded the matter as serious enough; others were inclined to permit themselves a sort of clerical jocularity concerning it; he himself tried to throw into the talk the weight he felt it deserved. Maybe a series of addresses from the pulpit would be the better way of reaching the attention of the people, he said. Such a series of addresses might be delivered simultaneously in all the churches. “Oh, if it’s a matter of preaching a sermon,” said Mr. Munjoy, a minister of another denomination–“if it’s a matter of preaching a sermon, why I’m right there. To tell you the honest truth”–here he whispered broadly–“I’m sometimes so close pushed for a theme to preach about that I’m only too glad to have one suggested to me.”

Some of those present laughed. Dr. Caiaphas smiled faintly. “I don’t think that we are exactly in search of a theme to preach about,” he said. “I take it we are rather called together here to consider some mutual effort in defence of God’s truth.”

Mr. Munjoy laughed and helped himself to another cigar.

“What impresses me,” said Mr. Bold, a young clergyman with strong revolutionary tendencies, “is that we shall never be able to treat this subject as we should treat it unless we see with our own eyes what is being done at these baptisms, and hear with our own ears what the man has to say. I don’t believe in sitting in a room and imagining how a thing might be, and then combating the notion. For instance, I was reading your sermon reported in the Aurora this morning,” he said, addressing himself directly to Mr. Lovejoy, a mild-mannered, fashionable clergyman, “about the lost woman, you know. It impressed me you were talking about something you imagined rather than about something you had really seen. Now, did you ever happen to study intimately the life of a real harlot?” Mr. Lovejoy looked ineffably shocked, and a sudden silence fell upon all, while Mr. Bold, in spite of his self-assurance, felt uncomfortably that he had expressed himself unfortunately, and that he had not been understood. “What I mean,” he said, “is that unless you really know something about what you attack from the pulpit, I fail to see how your attack is going to amount to anything. Now, I wonder how many of us have heard this man preach.”

“I’m sure I’ve not,” said Mr. Munjoy. And there was not one of all of them who had thought it worth while to go to John the Baptist to hear what he really had to say.

“Then,” said Mr. Bold, “how are you going to attack what he has to say if you don’t know what he does say?”

“There’s a good deal of truth in what our friend says,” said Dr. Caiaphas, after a moment or two of thoughtful silence.

“And how would you propose to approach the matter so as to deal with it knowledgeably?” asked Dr. Kimberly, a minister of still another denomination.