mr. bodiham was sitting in his study at the rectory. the nineteenth-century gothic windows, narrow and pointed, admitted the light grudgingly; in spite of the brilliant july weather, the room was sombre. brown varnished bookshelves lined the walls, filled with row upon row of those thick, heavy theological works which the second-hand booksellers generally sell by weight. the mantelpiece, the over-mantel, a towering structure of spindly pillars and little shelves, were brown and varnished. the writing-desk was brown and varnished. so were the chairs, so was the door. a dark red-brown carpet with patterns covered the floor. everything was brown in the room, and there was a curious brownish smell.
in the midst of this brown gloom mr. bodiham sat at his desk. he was the man in the iron mask. a grey metallic face with iron cheek-bones and a narrow iron brow; iron folds, hard and unchanging, ran perpendicularly down his cheeks; his nose was the iron beak of some thin, delicate bird of rapine. he had brown eyes, set in sockets rimmed with iron; round them the skin was dark, as though it had been charred. dense wiry hair covered his skull; it had been black, it was turning grey. his ears were very small and fine. his jaws, his chin, his upper lip were dark, iron-dark, where he had shaved. his voice, when he spoke and especially when he raised it in preaching, was harsh, like the grating of iron hinges when a seldom-used door is opened.
it was nearly half-past twelve. he had just come back from church, hoarse and weary with preaching. he preached with fury, with passion, an iron man beating with a flail upon the souls of his congregation. but the souls of the faithful at crome were made of india-rubber, solid rubber; the flail rebounded. they were used to mr. bodiham at crome. the flail thumped on india-rubber, and as often as not the rubber slept.
that morning he had preached, as he had often preached before, on the nature of god. he had tried to make them understand about god, what a fearful thing it was to fall into his hands. god—they thought of something soft and merciful. they blinded themselves to facts; still more, they blinded themselves to the bible. the passengers on the “titanic” sang “nearer my god to thee” as the ship was going down. did they realise what they were asking to be brought nearer to? a white fire of righteousness, an angry fire...
when savonarola preached, men sobbed and groaned aloud. nothing broke the polite silence with which crome listened to mr. bodiham—only an occasional cough and sometimes the sound of heavy breathing. in the front pew sat henry wimbush, calm, well-bred, beautifully dressed. there were times when mr. bodiham wanted to jump down from the pulpit and shake him into life,—times when he would have liked to beat and kill his whole congregation.
he sat at his desk dejectedly. outside the gothic windows the earth was warm and marvellously calm. everything was as it had always been. and yet, and yet...it was nearly four years now since he had preached that sermon on matthew xxiv. 7: “for nation shall rise up against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.” it was nearly four years. he had had the sermon printed; it was so terribly, so vitally important that all the world should know what he had to say. a copy of the little pamphlet lay on his desk—eight small grey pages, printed by a fount of type that had grown blunt, like an old dog’s teeth, by the endless champing and champing of the press. he opened it and began to read it yet once again.
“‘for nation shall rise up against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’
“nineteen centuries have elapsed since our lord gave utterance to those words, and not a single one of them has been without wars, plagues, famines, and earthquakes. mighty empires have crashed in ruin to the ground, diseases have unpeopled half the globe, there have been vast natural cataclysms in which thousands have been overwhelmed by flood and fire and whirlwind. time and again, in the course of these nineteen centuries, such things have happened, but they have not brought christ back to earth. they were ‘signs of the times’ inasmuch as they were signs of god’s wrath against the chronic wickedness of mankind, but they were not signs of the times in connection with the second coming.
“if earnest christians have regarded the present war as a true sign of the lord’s approaching return, it is not merely because it happens to be a great war involving the lives of millions of people, not merely because famine is tightening its grip on every country in europe, not merely because disease of every kind, from syphilis to spotted fever, is rife among the warring nations; no, it is not for these reasons that we regard this war as a true sign of the times, but because in its origin and its progress it is marked by certain characteristics which seem to connect it almost beyond a doubt with the predictions in christian prophecy relating to the second coming of the lord.
“let me enumerate the features of the present war which most clearly suggest that it is a sign foretelling the near approach of the second advent. our lord said that ‘this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.’ although it would be presumptuous for us to say what degree of evangelisation will be regarded by god as sufficient, we may at least confidently hope that a century of unflagging missionary work has brought the fulfilment of this condition at any rate near. true, the larger number of the world’s inhabitants have remained deaf to the preaching of the true religion; but that does not vitiate the fact that the gospel has been preached ‘for a witness’ to all unbelievers from the papist to the zulu. the responsibility for the continued prevalence of unbelief lies, not with the preachers, but with those preached to.
“again, it has been generally recognised that ‘the drying up of the waters of the great river euphrates,’ mentioned in the sixteenth chapter of revelation, refers to the decay and extinction of turkish power, and is a sign of the near approaching end of the world as we know it. the capture of jerusalem and the successes in mesopotamia are great strides forward in the destruction of the ottoman empire; though it must be admitted that the gallipoli episode proved that the turk still possesses a ‘notable horn’ of strength. historically speaking, this drying up of ottoman power has been going on for the past century; the last two years have witnessed a great acceleration of the process, and there can be no doubt that complete desiccation is within sight.
“closely following on the words concerning the drying up of euphrates comes the prophecy of armageddon, that world war with which the second coming is to be so closely associated. once begun, the world war can end only with the return of christ, and his coming will be sudden and unexpected, like that of a thief in the night.
“let us examine the facts. in history, exactly as in st. john’s gospel, the world war is immediately preceded by the drying up of euphrates, or the decay of turkish power. this fact alone would be enough to connect the present conflict with the armageddon of revelation and therefore to point to the near approach of the second advent. but further evidence of an even more solid and convincing nature can be adduced.
“armageddon is brought about by the activities of three unclean spirits, as it were toads, which come out of the mouths of the dragon, the beast, and the false prophet. if we can identify these three powers of evil much light will clearly be thrown on the whole question.
“the dragon, the beast, and the false prophet can all be identified in history. satan, who can only work through human agency, has used these three powers in the long war against christ which has filled the last nineteen centuries with religious strife. the dragon, it has been sufficiently established, is pagan rome, and the spirit issuing from its mouth is the spirit of infidelity. the beast, alternatively symbolised as a woman, is undoubtedly the papal power, and popery is the spirit which it spews forth. there is only one power which answers to the description of the false prophet, the wolf in sheep’s clothing, the agent of the devil working in the guise of the lamb, and that power is the so-called ‘society of jesus.’ the spirit that issues from the mouth of the false prophet is the spirit of false morality.
“we may assume, then, that the three evil spirits are infidelity, popery, and false morality. have these three influences been the real cause of the present conflict? the answer is clear.
“the spirit of infidelity is the very spirit of german criticism. the higher criticism, as it is mockingly called, denies the possibility of miracles, prediction, and real inspiration, and attempts to account for the bible as a natural development. slowly but surely, during the last eighty years, the spirit of infidelity has been robbing the germans of their bible and their faith, so that germany is to-day a nation of unbelievers. higher criticism has thus made the war possible; for it would be absolutely impossible for any christian nation to wage war as germany is waging it.
“we come next to the spirit of popery, whose influence in causing the war was quite as great as that of infidelity, though not, perhaps, so immediately obvious. since the franco-prussian war the papal power has steadily declined in france, while in germany it has steadily increased. to-day france is an anti-papal state, while germany possesses a powerful roman catholic minority. two papally controlled states, germany and austria, are at war with six anti-papal states—england, france, italy, russia, serbia, and portugal. belgium is, of course, a thoroughly papal state, and there can be little doubt that the presence on the allies’ side of an element so essentially hostile has done much to hamper the righteous cause and is responsible for our comparative ill-success. that the spirit of popery is behind the war is thus seen clearly enough in the grouping of the opposed powers, while the rebellion in the roman catholic parts of ireland has merely confirmed a conclusion already obvious to any unbiased mind.
“the spirit of false morality has played as great a part in this war as the two other evil spirits. the scrap of paper incident is the nearest and most obvious example of germany’s adherence to this essentially unchristian or jesuitical morality. the end is german world-power, and in the attainment of this end, any means are justifiable. it is the true principle of jesuitry applied to international politics.
“the identification is now complete. as was predicted in revelation, the three evil spirits have gone forth just as the decay of the ottoman power was nearing completion, and have joined together to make the world war. the warning, ‘behold, i come as a thief,’ is therefore meant for the present period—for you and me and all the world. this war will lead on inevitably to the war of armageddon, and will only be brought to an end by the lord’s personal return.
“and when he returns, what will happen? those who are in christ, st. john tells us, will be called to the supper of the lamb. those who are found fighting against him will be called to the supper of the great god—that grim banquet where they shall not feast, but be feasted on. ‘for,’ as st. john says, ‘i saw an angel standing in the sun; and he cried in a loud voice, saying to all the fowls that fly in the midst of heaven, come and gather yourselves together unto the supper of the great god; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.’ all the enemies of christ will be slain with the sword of him that sits upon the horse, ‘and all the fowls will be filled with their flesh.’ that is the supper of the great god.
“it may be soon or it may, as men reckon time, be long; but sooner or later, inevitably, the lord will come and deliver the world from its present troubles. and woe unto them who are called, not to the supper of the lamb, but to the supper of the great god. they will realise then, but too late, that god is a god of wrath as well as a god of forgiveness. the god who sent bears to devour the mockers of elisha, the god who smote the egyptians for their stubborn wickedness, will assuredly smite them too, unless they make haste to repent. but perhaps it is already too late. who knows but that to-morrow, in a moment even, christ may be upon us unawares, like a thief? in a little while, who knows? the angel standing in the sun may be summoning the ravens and vultures from their crannies in the rocks to feed upon the putrefying flesh of the millions of unrighteous whom god’s wrath has destroyed. be ready, then; the coming of the lord is at hand. may it be for all of you an object of hope, not a moment to look forward to with terror and trembling.”
mr. bodiham closed the little pamphlet and leaned back in his chair. the argument was sound, absolutely compelling; and yet—it was four years since he had preached that sermon; four years, and england was at peace, the sun shone, the people of crome were as wicked and indifferent as ever—more so, indeed, if that were possible. if only he could understand, if the heavens would but make a sign! but his questionings remained unanswered. seated there in his brown varnished chair under the ruskinian window, he could have screamed aloud. he gripped the arms of his chair—gripping, gripping for control. the knuckles of his hands whitened; he bit his lip. in a few seconds he was able to relax the tension; he began to rebuke himself for his rebellious impatience.
four years, he reflected; what were four years, after all? it must inevitably take a long time for armageddon to ripen to yeast itself up. the episode of 1914 had been a preliminary skirmish. and as for the war having come to an end—why, that, of course, was illusory. it was still going on, smouldering away in silesia, in ireland, in anatolia; the discontent in egypt and india was preparing the way, perhaps, for a great extension of the slaughter among the heathen peoples. the chinese boycott of japan, and the rivalries of that country and america in the pacific, might be breeding a great new war in the east. the prospect, mr. bodiham tried to assure himself, was hopeful; the real, the genuine armageddon might soon begin, and then, like a thief in the night...but, in spite of all his comfortable reasoning, he remained unhappy, dissatisfied. four years ago he had been so confident; god’s intention seemed then so plain. and now? now, he did well to be angry. and now he suffered too.
sudden and silent as a phantom mrs. bodiham appeared, gliding noiselessly across the room. above her black dress her face was pale with an opaque whiteness, her eyes were pale as water in a glass, and her strawy hair was almost colourless. she held a large envelope in her hand.
“this came for you by the post,” she said softly.
the envelope was unsealed. mechanically mr. bodiham tore it open. it contained a pamphlet, larger than his own and more elegant in appearance. “the house of sheeny, clerical outfitters, birmingham.” he turned over the pages. the catalogue was tastefully and ecclesiastically printed in antique characters with illuminated gothic initials. red marginal lines, crossed at the corners after the manner of an oxford picture frame, enclosed each page of type, little red crosses took the place of full stops. mr. bodiham turned the pages.
“soutane in best black merino. ready to wear; in all sizes. clerical frock coats. from nine guineas. a dressy garment, tailored by our own experienced ecclesiastical cutters.”
half-tone illustrations represented young curates, some dapper, some rugbeian and muscular, some with ascetic faces and large ecstatic eyes, dressed in jackets, in frock-coats, in surplices, in clerical evening dress, in black norfolk suitings.
“a large assortment of chasubles.
“rope girdles.
“sheeny’s special skirt cassocks. tied by a string about the waist...when worn under a surplice presents an appearance indistinguishable from that of a complete cassock...recommended for summer wear and hot climates.”
with a gesture of horror and disgust mr. bodiham threw the catalogue into the waste-paper basket. mrs. bodiham looked at him; her pale, glaucous eyes reflected his action without comment.
“the village,” she said in her quiet voice, “the village grows worse and worse every day.”
“what has happened now?” asked mr. bodiham, feeling suddenly very weary.
“i’ll tell you.” she pulled up a brown varnished chair and sat down. in the village of crome, it seemed, sodom and gomorrah had come to a second birth.