modern men and women into sincere Christians. They introduced him to a young priest, whom the whole group regarded as their spiritual leader. At first this young man’s emphatic hand-grip and earnest gaze roused in Paul nothing but a new variant of the disgust and suspicion which, long ago, he had felt toward the ghastly heartiness of the family doctor. He was also repelled by the fact that the elect secretly referred to their master as the Archangel. But as he became better acquainted with the priest, he, like the others, began to fall under his spell. To Paul in his new phase of reverence for human personality, his new revulsion from ‘materialism’, this man appeared as a spiritual aristocrat, as one who could move about the world without being swallowed up by the world, without so much as dirtying his feet. He was ‘other-worldly’, not in the sense that he sought to escape from this world, but that he carried round with him an atmosphere which was not this world’s atmosphere. Like those water-insects which take down with them into the deep places a bubble of air for breathing, he took down with him into this world a celestial ether to maintain his spiritual life.
So it seemed to Paul. But to his Neptunian guest the matter did not appear in the same light. During Paul’s love affair I had of course to put up with much that was tedious and banal, but I had been constantly refreshed by the underlying simplicity and sincerity of the amorous couple. In the new incident, however, I had to watch Paul indulging in a very tiresome self-deception. He allowed his admiration for the person of this young priest to obscure his view of the universe. This aberration was indeed a necessary phase in his growth, a necessary process in the preparation of the experimental culture upon which I was to operate. But it was none the less a tiresome phase for the observer. Not that Paul’s new enthusiasm was wholly misguided. Far from it. Even from the Neptunian point of view, this ‘Archangel’ was indeed in a limited sense a spiritual aristocrat, for undoubtedly he was gifted with a vision and a moral heroism impossible to most of his fellows. But he was an aristocrat debased by circumstance. He had not been able to resist an environment which was spiritually plebeian. Though in his life he faithfully expressed what he called the superhuman humanity of his God, he almost wholly failed to do justice to another and more austere feature of his own vision, a feature which indeed he never dared fully to acknowledge, even to himself, since in terms of his own religious dogma it appeared starkly as a vision of superhuman inhumanity.
Paul saw the Archangel often and in many circumstances, in public meetings, at the homes of his followers, and at the boys’ club which the priest had organized for the young ‘rough diamonds’ of his dockland parish. He saw him also at his church services. These impressed Paul in a perplexing manner. He noted, at first with some misgiving, the setting in which they took place, the scant and rather smelly congregation, so uncomprehending, but so obviously devoted to the person of the priest; the debased Gothic architecture and strident coloured windows; the music, so historic, so trite, yet to Paul so moving, the surpliced urchins of the choir, furtively sucking sweets, the paraphernalia of the altar, brass and velvet; the muffled noise of traffic in the great thoroughfare outside; and the occasional interruptions by some ship’s steam-whistle as she nosed her way through the Thames fog toward China or the Argentine. In the midst of all this stood the tall, white-robed, fair-haired Archangel, intoning with that restrained yet kindling voice of his, which to Paul in his more devout mood made the hackneyed words of the service novel, urgent, significant with a piercing, blinding lucidity. In his rarer cynical mood, however, the same performance seemed no more meaningful than the ritual phrases of a parrot.
The Archangel’s influence on Paul was partly physical. The younger man was attracted by the still athletic figure, the delicate firm lips, the finely cut aquiline nose. They seemed to him to embody ages of righteousness. In the priest’s manner, too, he found a strong attraction. It soothed him, like a cool hand on the brow. Yet also it gripped him and shook him into life. But chiefly Paul was impressed by the man’s sublime confidence, almost arrogance, in his own religious faith and practice, and by his lively bantering affection for the straying sheep of his flock. Paul’s faith was weak. His love of his fellow-men was more theoretical than practical. But the Archangel, seemingly, was a real Christian. He practised what he preached. He really did love his fellows, not merely as savable souls but as unique individuals. He really did see something peculiar and beautiful in each person. He accepted others as he found them, and served them with the same spontaneity as a man serves his own needs. Through him Paul began at last to feel a real warmth toward his fellow human animals, and in doing so he felt exultantly that he was definitely rising to an ampler and more generous life. Because of this he became extremely ready to receive the metaphysical implications of the Archangel’s religion, which also had been the religion of his own childhood, seldom seriously contemplated but always absent-mindedly believed.
Paul fancied that he now saw at last, with almost the intuitive certainty of elementary mathematics, not only that the governing principle of the universe was love, but that the actual embodiment of that love was Jesus. Moreover, under the influence of the Archangel, who had been stimulated by Paul’s searching questions to make statements of doubtful orthodoxy, Paul now affirmed that the universe was celestial through and through, that all things in it, including Satan, worked together for the perfect expression of love, the perfect expression of the nature of Jesus. And the nature of Jesus, Paul learned not from the Bible but from contemplation of the Archangel. For the Archangel was very obviously sustained from morning till evening by a sense of the presence of his divine master. All who came near him were infected with something of this sense. He radiated a conviction of the ultimate rightness of all things, and at the same time he fired men with a zeal for putting the apparently wrong things right. Not that he was a mere stained-glass saint. Paul was proudly, lovingly conscious of the Archangel’s vivid humanity, even of his little weaknesses, which served greatly to endear him to his admirers. He had, for instance, a quaint passion for raisins. After a trying day he would eat them by the handful, almost defiantly. They seemed to have for him the double attraction of the grape’s sacred and profane significance.
Little by little Paul became an earnest Christian. Deep down in his breast, rather than in his mind, he argued thus, ‘Can such a perfect being as the Archangel be mistaken about God? He is too wise. Can he be deceiving me? He is too sincere, too loving. If this man says that God is Love, it is so.’ If ever his doubts returned, he would run to the Archangel to gain strength to abolish them. Once when this had happened, and the two were talking in the priest’s sitting-room, before a fire that radiated optimism, while the landlady’s cat lay asleep on the hearth-rug, Paul had what he considered a real religious experience. The Archangel had been patiently throttling Paul’s doubts. ‘Hang on to this, Paul,’ he said, ‘Love alone matters. And whatever is needed in the world for the existence of love is justified. What kind of a world is it that we actually find around us? I don’t mean your beloved stars and nebulæ and your pettifogging laws of nature. No doubt they are marvellous, and all part of God’s house. But they are only the floor-boards. I mean the human world. What do you find there? You find Satan still at large. He always was, and always will be, till time is finished. And why? Because love that has not got to be for ever fighting is no more love than the unborn babe is a man. And so, Paul, we must thank God that, of his great love for us, he made Satan to torment us.’ He paused, then continued: ‘That’s heresy! You see what happens if one thinks too much about these old problems. Think of Christ only. Feel his god-head. Can’t you feel his presence in this room now?’
The Archangel raised his hand and looked at Paul as though listening to angel choirs. For some moments both remained silent. Gradually it came to seem to Paul that the room was all alive, all aglow, all a-murmur with a presence. Was it the presence of this man? Yes, but surely also it was the presence of Jesus. The room? Nay, the universe. The whole universe, it seemed, was somehow gathered into that room, and the whole of it was manifestly infused with the divine love. Everything was warm and bright, tender and true, or else heroically triumphant over an Evil that was not merely defeated but somehow shown never to have been really evil at all. To the adoring Paul it seemed that the very stars and outer universes came flocking into that little room, like lambs, to be comforted by this Shepherd, this supreme Archangel Jesus. They brought with them their little troubles, their sore feet and their stomachaches, and he, with the magic of his love, cured these little troubles so miraculously that they never had existed at all, save as occasions for his love. Paul and the universes nestled together like little white