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1618 he directly charged them that they should tell no man about these experiences until after he had returned to the Father.

During these September weeks they rested, visited, recounted their experiences since Jesus first called them to service, and engaged in an earnest effort to co-ordinate what the Master had so far taught them. In a measure they all sensed that this would be their last opportunity for prolonged rest. They realized that their next public effort in either Judea or Galilee would mark the beginning of the final proclamation of the coming kingdom, but they had little or no settled idea as to what the kingdom would be when it came. John and Andrew thought the kingdom had already come; Peter and James believed that it was yet to come; Nathaniel and Thomas frankly confessed they were puzzled; Matthew, Philip, and Simon Zelotes were uncertain and confused; the twins were blissfully ignorant of the controversy; and Judas Iscariot was silent, noncommittal.

Much of this time Jesus was alone on the mountain near the camp. Occasionally he took with him Peter, James, or John, but more often he went off to pray or commune alone. Subsequent to the baptism of Jesus and the forty days in the Perean hills, it is hardly proper to speak of these seasons of communion with his Father as prayer, nor is it consistent to speak of Jesus as worshiping, but it is altogether correct to allude to these seasons as personal communion with his Father.

The central theme of the discussions throughout the entire month of September was prayer and worship. After they had discussed worship for some days, Jesus finally delivered his memorable discourse on prayer in answer to Thomas's request: "Master, teach us how to pray."

John had taught his disciples a prayer, a prayer for salvation in the coming kingdom. Although Jesus never forbade his followers to use John's form of prayer, the apostles very early perceived that their Master did not fully approve of the practice of uttering set and formal prayers. Nevertheless, believers constantly requested to be taught how to pray. The twelve longed to know what form of petition Jesus would approve. And it was chiefly because of this need for some simple petition for the common people that Jesus at this time consented, in answer to Thomas's request, to teach them a suggestive form of prayer. Jesus gave this lesson one afternoon in the third week of their sojourn on Mount Gilboa.

"John indeed taught you a simple form of prayer: 'O Father, cleanse us from sin, show us your glory, reveal your love, and let your spirit sanctify our hearts forevermore, Amen!' He taught this prayer that you might have something to teach the multitude. He did not intend that you should use such a set and formal petition as the expression of your own souls in prayer.

"Prayer is entirely a personal and spontaneous expression of the attitude of the soul toward the spirit; prayer should be the communion of sonship and the expression of fellowship. Prayer, when indited by the spirit, leads to co-operative spiritual progress. The ideal prayer is a form of spiritual communion which leads to intelligent worship. True praying is the sincere attitude of reaching heavenward for the attainment of your ideals.


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Rh "Prayer is the breath of the soul and should lead you to be persistent in your attempt to ascertain the Father's will. If any one of you has a neighbor, and you go to him at midnight and say: 'Friend, lend me three loaves, for a friend of mine on a journey has come to see me, and I have nothing to set before him'; and if your neighbor answers, 'Trouble me not, for the door is now shut and the children and I are in bed; therefore I cannot rise and give you bread,' you will persist, explaining that your friend hungers, and that you have no food to offer him. I say to you, though your neighbor will not rise and give you bread because he is your friend, yet because of your importunity he will get up and give you as many loaves as you need. If, then, persistence will win favors even from mortal man, how much more will your persistence in the spirit win the bread of life for you from the willing hands of the Father in heaven. Again I say to you: Ask and it shall be given you; seek and you shall find; knock and it shall be opened to you. For every one who asks receives; he who seeks finds; and to him who knocks the door of salvation will be opened.

"Which of you who is a father, if his son asks unwisely, would hesitate to give in accordance with parental wisdom rather than in the terms of the son's faulty petition? If the child needs a loaf, will you give him a stone just because he unwisely asks for it? If your son needs a fish, will you give him a watersnake just because it may chance to come up in the net with the fish and the child foolishly asks for the serpent? If you, then, being mortal and finite, know how to answer prayer and give good and appropriate gifts to your children, how much more shall your heavenly Father give the spirit and many additional blessings to those who ask him? Men ought always to pray and not become discouraged.

"Let me tell you the story of a certain judge who lived in a wicked city. This judge feared not God nor had respect for man. Now there was a needy widow in that city who came repeatedly to this unjust judge, saying, 'Protect me from my adversary.' For some time he would not give ear to her, but presently he said to himself: 'Though I fear not God nor have regard for man, yet because this widow ceases not to trouble me, I will vindicate her lest she wear me out by her continual coming.' These stories I tell you to encourage you to persist in praying and not to intimate that your petitions will change the just and righteous Father above. Your persistence, however, is not to win favor with God but to change your earth attitude and to enlarge your soul's capacity for spirit receptivity.

"But when you pray, you exercise so little faith. Genuine faith will remove mountains of material difficulty which may chance to lie in the path of soul expansion and spiritual progress."

But the apostles were not yet satisfied; they desired Jesus to give them a model prayer which they could teach the new disciples. After listening to this discourse on prayer, James Zebedee said: "Very good, Master, but we do not desire a form of prayer for ourselves so much as for the newer believers who so frequently beseech us, 'Teach us how acceptably to pray to the Father in heaven.'"

When James had finished speaking, Jesus said: "If, then, you still desire such a prayer, I would present the one which I taught my brothers and sisters in Nazareth":

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1620

It is not strange that the apostles desired Jesus to teach them a model prayer for believers. John the Baptist had taught his followers several prayers; all great teachers had formulated prayers for their pupils. The religious teachers of the Jews had some twenty-five or thirty set prayers which they recited in the synagogues and even on the street corners. Jesus was particularly averse to praying in public. Up to this time the twelve had heard him pray only a few times. They observed him spending entire nights at prayer or worship, and they were very curious to know the manner or form of his petitions. They were really hard pressed to know what to answer the multitudes when they asked to be taught how to pray as John had taught his disciples.

Jesus taught the twelve always to pray in secret; to go off by themselves amidst the quiet surroundings of nature or to go in their rooms and shut the doors when they engaged in prayer.

After Jesus' death and ascension to the Father it became the practice of many believers to finish this so-called Lord's prayer by the addition of—"In the name of the Lord Jesus Christ." Still later on, two lines were lost in copying, and there was added to this prayer an extra clause, reading: "For yours is the kingdom and the power and the glory, forevermore."

Jesus gave the apostles the prayer in collective form as they had prayed it in the Nazareth home. He never taught a formal personal prayer, only group, family, or social petitions. And he never volunteered to do that.

Jesus taught that effective prayer must be: Unselfish—not alone for oneself. Believing—according to faith. Sincere—honest of heart. Intelligent—according to light. Trustful—in submission to the Father's all-wise will.

When Jesus spent whole nights on the mountain in prayer, it was mainly for his disciples, particularly for the twelve. The Master prayed very little for himself, although he engaged in much worship of the nature of understanding communion with his Paradise Father.

For days after the discourse on prayer the apostles continued to ask the Master questions regarding this all-important and worshipful practice. Jesus' instruction to the apostles during these days, regarding prayer and worship, may be summarized and restated in modern phraseology as follows:


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Rh The earnest and longing repetition of any petition, when such a prayer is the sincere expression of a child of God and is uttered in faith, no matter how ill-advised or impossible of direct answer, never fails to expand the soul's capacity for spiritual receptivity.

In all praying, remember that sonship is a gift. No child has aught to do with earning the status of son or daughter. The earth child comes into being by the will of its parents. Even so, the child of God comes into grace and the new life of the spirit by the will of the Father in heaven. Therefore must the kingdom of heaven—divine sonship—be received as by a little child. You earn righteousness—progressive character development—but you receive sonship by grace and through faith.

Prayer led Jesus up to the supercommunion of his soul with the Supreme Rulers of the universe of universes. Prayer will lead the mortals of earth up to the communion of true worship. The soul's spiritual capacity for receptivity determines the quantity of heavenly blessings which can be personally appropriated and consciously realized as an answer to prayer.

Prayer and its associated worship is a technique of detachment from the daily routine of life, from the monotonous grind of material existence. It is an avenue of approach to spiritualized self-realization and individuality of intellectual and religious attainment.

Prayer is an antidote for harmful introspection. At least, prayer as the Master taught it is such a beneficent ministry to the soul. Jesus consistently employed the beneficial influence of praying for one's fellows. The Master usually prayed in the plural, not in the singular. Only in the great crises of his earth life did Jesus ever pray for himself.

Prayer is the breath of the spirit life in the midst of the material civilization of the races of mankind. Worship is salvation for the pleasure-seeking generations of mortals.

As prayer may be likened to recharging the spiritual batteries of the soul, so worship may be compared to the act of tuning in the soul to catch the universe broadcasts of the infinite spirit of the Universal Father.

Prayer is the sincere and longing look of the child to its spirit Father; it is a psychologic process of exchanging the human will for the divine will. Prayer is a part of the divine plan for making over that which is into that which ought to be.

One of the reasons why Peter, James, and John, who so often accompanied Jesus on his long night vigils, never heard Jesus pray, was because their Master so rarely uttered his prayers as spoken words. Practically all of Jesus' praying was done in the spirit and in the heart—silently.

Of all the apostles, Peter and James came the nearest to comprehending the Master's teaching about prayer and worship.

From time to time, during the remainder of Jesus' sojourn on earth, he brought to the notice of the apostles several additional forms of prayer, but he did this only in illustration of other matters, and he enjoined that these "parable prayers" should not be taught to the multitudes. Many of them were from other inhabited planets, but this fact Jesus did not reveal to the twelve. Among these prayers were the following:


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1622


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Rh


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1624

Though the apostles were not at liberty to present these prayer lessons in their public teachings, they profited much from all of these revelations in their personal religious experiences. Jesus utilized these and other prayer models as illustrations in connection with the intimate instruction of the twelve, and specific permission has been granted for transcribing these seven specimen prayers into this record.

Around the first of October, Philip and some of his fellow apostles were in a near-by village buying food when they met some of the apostles of John the Baptist. As a result of this chance meeting in the market place there came about a three weeks' conference at the Gilboa camp between the apostles of Jesus and the apostles of John, for John had recently appointed twelve of his leaders to be apostles, following the precedent of Jesus. John had done this in response to the urging of Abner, the chief of his loyal supporters. Jesus was present at the Gilboa camp throughout the first week of this joint conference but absented himself the last two weeks.

By the beginning of the second week of this month, Abner had assembled all of his associates at the Gilboa camp and was prepared to go into council with the apostles of Jesus. For three weeks these twenty-four men were in session three times a day and for six days each week. The first week Jesus mingled with them between their forenoon, afternoon, and evening sessions. They wanted the Master to meet with them and preside over their joint deliberations, but he steadfastly refused to participate in their discussions, though he did consent to speak to them on three occasions. These talks by Jesus to the twenty-four were on sympathy, co-operation, and tolerance.

Andrew and Abner alternated in presiding over these joint meetings of the two apostolic groups. These men had many difficulties to discuss and numerous problems to solve. Again and again would they take their troubles to Jesus, only to hear him say: "I am concerned only with your personal and purely religious problems. I am the representative of the Father to the individual, not to the group. If you are in personal difficulty in your relations with God, come to me, and I will hear you and counsel you in the solution of your problem. But when you enter upon the co-ordination of divergent human interpretations of religious questions and upon the socialization of religion, you are destined to solve all such problems by your own decisions. Albeit, I am ever sympathetic and always interested, and when you arrive at your conclusions touching these matters of nonspiritual import, provided you are all agreed, then I pledge in advance my full


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Rh approval and hearty co-operation. And now, in order to leave you unhampered in your deliberations, I am leaving you for two weeks. Be not anxious about me, for I will return to you. I will be about my Father's business, for we have other realms besides this one."

After thus speaking, Jesus went down the mountainside, and they saw him no more for two full weeks. And they never knew where he went or what he did during these days. It was some time before the twenty-four could settle down to the serious consideration of their problems, they were so disconcerted by the absence of the Master. However, within a week they were again in the heart of their discussions, and they could not go to Jesus for help.

The first item the group agreed upon was the adoption of the prayer which Jesus had so recently taught them. It was unanimously voted to accept this prayer as the one to be taught believers by both groups of apostles.

They next decided that, as long as John lived, whether in prison or out, both groups of twelve apostles would go on with their work, and that joint meetings for one week would be held every three months at places to be agreed upon from time to time.

But the most serious of all their problems was the question of baptism. Their difficulties were all the more aggravated because Jesus had refused to make any pronouncement upon the subject. They finally agreed: As long as John lived, or until they might jointly modify this decision, only the apostles of John would baptize believers, and only the apostles of Jesus would finally instruct the new disciples. Accordingly, from that time until after the death of John, two of the apostles of John accompanied Jesus and his apostles to baptize believers, for the joint council had unanimously voted that baptism was to become the initial step in the outward alliance with the affairs of the kingdom.

It was next agreed, in case of the death of John, that the apostles of John would present themselves to Jesus and become subject to his direction, and that they would baptize no more unless authorized by Jesus or his apostles.

And then was it voted that, in case of John's death, the apostles of Jesus would begin to baptize with water as the emblem of the baptism of the divine Spirit. As to whether or not repentance should be attached to the preaching of baptism was left optional; no decision was made binding upon the group. John's apostles preached, "Repent and be baptized." Jesus' apostles proclaimed, "Believe and be baptized."

And this is the story of the first attempt of Jesus' followers to co-ordinate divergent efforts, compose differences of opinion, organize group undertakings, legislate on outward observances, and socialize personal religious practices.

Many other minor matters were considered and their solutions unanimously agreed upon. These twenty-four men had a truly remarkable experience these two weeks when they were compelled to face problems and compose difficulties without Jesus. They learned to differ, to debate, to contend, to pray, and to compromise, and throughout it all to remain sympathetic with the other person's viewpoint and to maintain at least some degree of tolerance for his honest opinions.

On the afternoon of their final discussion of financial questions, Jesus returned, heard of their deliberations, listened to their decisions, and said: "These, then, are your conclusions, and I shall help you each to carry out the spirit of your united decisions."


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1626 Two months and a half from this time John was executed, and throughout this period the apostles of John remained with Jesus and the twelve. They all worked together and baptized believers during this season of labor in the cities of the Decapolis. The Gilboa camp was broken up on November 2, 27.

Throughout the months of November and December, Jesus and the twenty-four worked quietly in the Greek cities of the Decapolis, chiefly in Scythopolis, Gerasa, Abila, and Gadara. This was really the end of that preliminary period of taking over John's work and organization. Always does the socialized religion of a new revelation pay the price of compromise with the established forms and usages of the preceding religion which it seeks to salvage. Baptism was the price which the followers of Jesus paid in order to carry with them, as a socialized religious group, the followers of John the Baptist. John's followers, in joining Jesus' followers, gave up just about everything except water baptism.

Jesus did little public teaching on this mission to the cities of the Decapolis. He spent considerable time teaching the twenty-four and had many special sessions with John's twelve apostles. In time they became more understanding as to why Jesus did not go to visit John in prison, and why he made no effort to secure his release. But they never could understand why Jesus did no marvelous works, why he refused to produce outward signs of his divine authority. Before coming to the Gilboa camp, they had believed in Jesus mostly because of John's testimony, but soon they were beginning to believe as a result of their own contact with the Master and his teachings.

For these two months the group worked most of the time in pairs, one of Jesus' apostles going out with one of John's. The apostle of John baptized, the apostle of Jesus instructed, while they both preached the gospel of the kingdom as they understood it. And they won many souls among these gentiles and apostate Jews.

Abner, the chief of John's apostles, became a devout believer in Jesus and was later on made the head of a group of seventy teachers whom the Master commissioned to preach the gospel.

The latter part of December they all went over near the Jordan, close by Pella, where they again began to teach and preach. Both Jews and gentiles came to this camp to hear the gospel. It was while Jesus was teaching the multitude one afternoon that some of John's special friends brought the Master the last message which he ever had from the Baptist.

John had now been in prison a year and a half, and most of this time Jesus had labored very quietly; so it was not strange that John should be led to wonder about the kingdom. John's friends interrupted Jesus' teaching to say to him: "John the Baptist has sent us to ask—are you truly the Deliverer, or shall we look for another?"

Jesus paused to say to John's friends: "Go back and tell John that he is not forgotten. Tell him what you have seen and heard, that the poor have good tidings preached to them." And when Jesus had spoken further to the messengers of John, he turned again to the multitude and said: "Do not think that John doubts the gospel of the kingdom. He makes inquiry only to assure his disciples who


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Rh are also my disciples. John is no weakling. Let me ask you who heard John preach before Herod put him in prison: What did you behold in John—a reed shaken with the wind? A man of changeable moods and clothed in soft raiment? As a rule they who are gorgeously appareled and who live delicately are in kings' courts and in the mansions of the rich. But what did you see when you beheld John? A prophet? Yes, I say to you, and much more than a prophet. Of John it was written: 'Behold, I send my messenger before your face; he shall prepare the way before you.'

"Verily, verily, I say to you, among those born of women there has not arisen a greater than John the Baptist; yet he who is but small in the kingdom of heaven is greater because he has been born of the spirit and knows that he has become a son of God."

Many who heard Jesus that day submitted themselves to John's baptism, thereby publicly professing entrance into the kingdom. And the apostles of John were firmly knit to Jesus from that day forward. This occurrence marked the real union of John's and Jesus' followers.

After the messengers had conversed with Abner, they departed for Machaerus to tell all this to John. He was greatly comforted, and his faith was strengthened by the words of Jesus and the message of Abner.

On this afternoon Jesus continued to teach, saying: "But to what shall I liken this generation? Many of you will receive neither John's message nor my teaching. You are like the children playing in the market place who call to their fellows and say: 'We piped for you and you did not dance; we wailed and you did not mourn.' And so with some of you. John came neither eating nor drinking, and they said he had a devil. The Son of Man comes eating and drinking, and these same people say: 'Behold, a gluttonous man and a winebibber, a friend of publicans and sinners!' Truly, wisdom is justified by her children.

"It would appear that the Father in heaven has hidden some of these truths from the wise and haughty, while he has revealed them to babes. But the Father does all things well; the Father reveals himself to the universe by the methods of his own choosing. Come, therefore, all you who labor and are heavy laden, and you shall find rest for your souls. Take upon you the divine yoke, and you will experience the peace of God, which passes all understanding."

John the Baptist was executed by order of Herod Antipas on the evening of January 10, 28. The next day a few of John's disciples who had gone to Machaerus heard of his execution and, going to Herod, made request for his body, which they put in a tomb, later giving it burial at Sebaste, the home of Abner. The following day, January 12, they started north to the camp of John's and Jesus' apostles near Pella, and they told Jesus about the death of John. When Jesus heard their report, he dismissed the multitude and, calling the twenty-four together, said: "John is dead. Herod has beheaded him. Tonight go into joint council and arrange your affairs accordingly. There shall be delay no longer. The hour has come to proclaim the kingdom openly and with power. Tomorrow we go into Galilee."

Accordingly, early on the morning of January 13, 28, Jesus and the apostles, accompanied by some twenty-five disciples, made their way to Capernaum and lodged that night in Zebedee's house.


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Rh and took nothing; however, at your bidding we will put out and let down the nets." And Simon consented to follow Jesus' directions because of a gesture made by his master, David. When they had proceeded to the place designated by Jesus, they let down their nets and enclosed such a multitude of fish that they feared the nets would break, so much so that they signaled to their associates on the shore to come to their assistance. When they had filled all three boats with fish, almost to sinking, this Simon fell down at Jesus' knees, saying, "Depart from me, Master, for I am a sinful man." Simon and all who were concerned in this episode were amazed at the draught of fishes. From that day David Zebedee, this Simon, and their associates forsook their nets and followed Jesus.

But this was in no sense a miraculous draught of fishes. Jesus was a close student of nature; he was an experienced fisherman and knew the habits of the fish in the Sea of Galilee. On this occasion he merely directed these men to the place where the fish were usually to be found at this time of day. But Jesus' followers always regarded this as a miracle.

The next Sabbath, at the afternoon service in the synagogue, Jesus preached his sermon on "The Will of the Father in Heaven." In the morning Simon Peter had preached on "The Kingdom." At the Thursday evening meeting of the synagogue Andrew had taught, his subject being "The New Way." At this particular time more people believed in Jesus in Capernaum than in any other one city on earth.

As Jesus taught in the synagogue this Sabbath afternoon, according to custom he took the first text from the law, reading from the Book of Exodus: "And you shall serve the Lord, your God, and he shall bless your bread and your water, and all sickness shall be taken away from you." He chose the second text from the Prophets, reading from Isaiah: "Arise and shine, for your light has come, and the glory of the Lord has risen upon you. Darkness may cover the earth and gross darkness the people, but the spirit of the Lord shall arise upon you, and the divine glory shall be seen with you. Even the gentiles shall come to this light, and many great minds shall surrender to the brightness of this light."

This sermon was an effort on Jesus' part to make clear the fact that religion is a personal experience. Among other things, the Master said:

"You well know that, while a kindhearted father loves his family as a whole, he so regards them as a group because of his strong affection for each individual member of that family. No longer must you approach the Father in heaven as a child of Israel but as a child of God. As a group, you are indeed the children of Israel, but as individuals, each one of you is a child of God. I have come, not to reveal the Father to the children of Israel, but rather to bring this knowledge of God and the revelation of his love and mercy to the individual believer as a genuine personal experience. The prophets have all taught you that Yahweh cares for his people, that God loves Israel. But I have come among you to proclaim a greater truth, one which many of the later prophets also grasped, that God loves you—every one of you—as individuals. All these generations have you had a national or racial religion; now have I come to give you a personal religion.


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1630 "But even this is not a new idea. Many of the spiritually minded among you have known this truth, inasmuch as some of the prophets have so instructed you. Have you not read in the Scriptures where the Prophet Jeremiah says: 'In those days they shall no more say, the fathers have eaten sour grapes and the children's teeth are set on edge. Every man shall die for his own iniquity; every man who eats sour grapes, his teeth shall be set on edge. Behold, the days shall come when I will make a new covenant with my people, not according to the covenant which I made with their fathers when I brought them out of the land of Egypt, but according to the new way. I will even write my law in their hearts. I will be their God, and they shall be my people. In that day they shall not say, one man to his neighbor, do you know the Lord? Nay! For they shall all know me personally, from the least to the greatest.'

"Have you not read these promises? Do you not believe the Scriptures? Do you not understand that the prophet's words are fulfilled in what you behold this very day? And did not Jeremiah exhort you to make religion an affair of the heart, to relate yourselves to God as individuals? Did not the prophet tell you that the God of heaven would search your individual hearts? And were you not warned that the natural human heart is deceitful above all things and oftentimes desperately wicked?

"Have you not read also where Ezekiel taught even your fathers that religion must become a reality in your individual experiences? No more shall you use the proverb which says, 'The fathers have eaten sour grapes and the children's teeth are set on edge.' 'As I live,' says the Lord God, 'behold all souls are mine; as the soul of the father, so also the soul of the son. Only the soul that sins shall die.' And then Ezekiel foresaw even this day when he spoke in behalf of God, saying: 'A new heart also will I give you, and a new spirit will I put within you.'

"No more should you fear that God will punish a nation for the sin of an individual; neither will the Father in heaven punish one of his believing children for the sins of a nation, albeit the individual member of any family must often suffer the material consequences of family mistakes and group transgressions. Do you not realize that the hope of a better nation—or a better world—is bound up in the progress and enlightenment of the individual?"

Then the Master portrayed that the Father in heaven, after man discerns this spiritual freedom, wills that his children on earth should begin that eternal ascent of the Paradise career which consists in the creature's conscious response to the divine urge of the indwelling spirit to find the Creator, to know God and to seek to become like him.

The apostles were greatly helped by this sermon. All of them realized more fully that the gospel of the kingdom is a message directed to the individual, not to the nation.

Even though the people of Capernaum were familiar with Jesus' teaching, they were astonished at his sermon on this Sabbath day. He taught, indeed, as one having authority and not as the scribes.

Just as Jesus finished speaking, a young man in the congregation who had been much agitated by his words was seized with a violent epileptic attack and loudly cried out. At the end of the seizure, when recovering consciousness, he spoke in a dreamy state, saying: "What have we to do with you, Jesus of Nazareth? You are the holy one of God; have you come to destroy us?" Jesus


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Rh bade the people be quiet and, taking the young man by the hand, said, "Come out of it"—and he was immediately awakened.

This young man was not possessed of an unclean spirit or demon; he was a victim of ordinary epilepsy. But he had been taught that his affliction was due to possession by an evil spirit. He believed this teaching and behaved accordingly in all that he thought or said concerning his ailment. The people all believed that such phenomena were directly caused by the presence of unclean spirits. Accordingly they believed that Jesus had cast a demon out of this man. But Jesus did not at that time cure his epilepsy. Not until later on that day, after sundown, was this man really healed. Long after the day of Pentecost the Apostle John, who was the last to write of Jesus' doings, avoided all reference to these so-called acts of "casting out devils," and this he did in view of the fact that such cases of demon possession never occurred after Pentecost.

As a result of this commonplace incident the report was rapidly spread through Capernaum that Jesus had cast a demon out of a man and miraculously healed him in the synagogue at the conclusion of his afternoon sermon. The Sabbath was just the time for the rapid and effective spreading of such a startling rumor. This report was also carried to all the smaller settlements around Capernaum, and many of the people believed it.

The cooking and the housework at the large Zebedee home, where Jesus and the twelve made their headquarters, was for the most part done by Simon Peter's wife and her mother. Peter's home was near that of Zebedee; and Jesus and his friends stopped there on the way from the synagogue because Peter's wife's mother had for several days been sick with chills and fever. Now it chanced that, at about the time Jesus stood over this sick woman, holding her hand, smoothing her brow, and speaking words of comfort and encouragement, the fever left her. Jesus had not yet had time to explain to his apostles that no miracle had been wrought at the synagogue; and with this incident so fresh and vivid in their minds, and recalling the water and the wine at Cana, they seized upon this coincidence as another miracle, and some of them rushed out to spread the news abroad throughout the city.

Amatha, Peter's mother-in-law, was suffering from malarial fever. She was not miraculously healed by Jesus at this time. Not until several hours later, after sundown, was her cure effected in connection with the extraordinary event which occurred in the front yard of the Zebedee home.

And these cases are typical of the manner in which a wonder-seeking generation and a miracle-minded people unfailingly seized upon all such coincidences as the pretext for proclaiming that another miracle had been wrought by Jesus.

By the time Jesus and his apostles had made ready to partake of their evening meal near the end of this eventful Sabbath day, all Capernaum and its environs were agog over these reputed miracles of healing; and all who were sick or afflicted began preparations to go to Jesus or to have themselves carried there by their friends just as soon as the sun went down. According to Jewish teaching it was not permissible even to go in quest of health during the sacred hours of the Sabbath.


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1632 Therefore, as soon as the sun sank beneath the horizon, scores of afflicted men, women, and children began to make their way toward the Zebedee home in Bethsaida. One man started out with his paralyzed daughter just as soon as the sun sank behind his neighbor's house.

The whole day's events had set the stage for this extraordinary sundown scene. Even the text Jesus had used for his afternoon sermon had intimated that sickness should be banished; and he had spoken with such unprecedented power and authority! His message was so compelling! While he made no appeal to human authority, he did speak directly to the consciences and souls of men. Though he did not resort to logic, legal quibbles, or clever sayings, he did make a powerful, direct, clear, and personal appeal to the hearts of his hearers.

That Sabbath was a great day in the earth life of Jesus, yes, in the life of a universe. To all local universe intents and purposes the little Jewish city of Capernaum was the real capital of Nebadon. The handful of Jews in the Capernaum synagogue were not the only beings to hear that momentous closing statement of Jesus' sermon: "Hate is the shadow of fear; revenge the mask of cowardice." Neither could his hearers forget his blessed words, declaring, "Man is the son of God, not a child of the devil."

Soon after the setting of the sun, as Jesus and the apostles still lingered about the supper table, Peter's wife heard voices in the front yard and, on going to the door, saw a large company of sick folks assembling, and that the road from Capernaum was crowded by those who were on their way to seek healing at Jesus' hands. On seeing this sight, she went at once and informed her husband, who told Jesus.

When the Master stepped out of the front entrance of Zebedee's house, his eyes met an array of stricken and afflicted humanity. He gazed upon almost one thousand sick and ailing human beings; at least that was the number of persons gathered together before him. Not all present were afflicted; some had come assisting their loved ones in this effort to secure healing.

The sight of these afflicted mortals, men, women, and children, suffering in large measure as a result of the mistakes and misdeeds of his own trusted Sons of universe administration, peculiarly touched the human heart of Jesus and challenged the divine mercy of this benevolent Creator Son. But Jesus well knew he could never build an enduring spiritual movement upon the foundation of purely material wonders. It had been his consistent policy to refrain from exhibiting his creator prerogatives. Not since Cana had the supernatural or miraculous attended his teaching; still, this afflicted multitude touched his sympathetic heart and mightily appealed to his understanding affection.

A voice from the front yard exclaimed: "Master, speak the word, restore our health, heal our diseases, and save our souls." No sooner had these words been uttered than a vast retinue of seraphim, physical controllers, Life Carriers, and midwayers, such as always attended this incarnated Creator of a universe, made themselves ready to act with creative power should their Sovereign give the signal. This was one of those moments in the earth career of Jesus in which divine wisdom and human compassion were so interlocked in the judgment of the Son of Man that he sought refuge in appeal to his Father's will.

When Peter implored the Master to heed their cry for help, Jesus, looking down upon the afflicted throng, answered: "I have come into the world to reveal


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 the Father and establish his kingdom. For this purpose have I lived my life to this hour. If, therefore, it should be the will of Him who sent me and not inconsistent with my dedication to the proclamation of the gospel of the kingdom of heaven, I would desire to see my children made whole—and—" but the further words of Jesus were lost in the tumult.

Jesus had passed the responsibility of this healing decision to the ruling of his Father. Evidently the Father's will interposed no objection, for the words of the Master had scarcely been uttered when the assembly of celestial personalities serving under the command of Jesus' Personalized Thought Adjuster was mightily astir. The vast retinue descended into the midst of this motley throng of afflicted mortals, and in a moment of time 683 men, women, and children were made whole, were perfectly healed of all their physical diseases and other material disorders. Such a scene was never witnessed on earth before that day, nor since. And for those of us who were present to behold this creative wave of healing, it was indeed a thrilling spectacle.

But of all the beings who were astonished at this sudden and unexpected outbreak of supernatural healing, Jesus was the most surprised. In a moment when his human interests and sympathies were focused upon the scene of suffering and affliction there spread out before him, he neglected to bear in his human mind the admonitory warnings of his Personalized Adjuster regarding the impossibility of limiting the time element of the creator prerogatives of a Creator Son under certain conditions and in certain circumstances. Jesus desired to see these suffering mortals made whole if his Father's will would not thereby be violated. The Personalized Adjuster of Jesus instantly ruled that such an act of creative energy at that time would not transgress the will of the Paradise Father, and by such a decision—in view of Jesus' preceding expression of healing desire—the creative act was. What a Creator Son desires and his Father wills IS. Not in all of Jesus' subsequent earth life did another such en masse physical healing of mortals take place.

As might have been expected, the fame of this sundown healing at Bethsaida in Capernaum spread throughout all Galilee and Judea and to the regions beyond. Once more were the fears of Herod aroused, and he sent watchers to report on the work and teachings of Jesus and to ascertain if he was the former carpenter of Nazareth or John the Baptist risen from the dead.

Chiefly because of this unintended demonstration of physical healing, henceforth, throughout the remainder of his earth career, Jesus became as much a physician as a preacher. True, he continued his teaching, but his personal work consisted mostly in ministering to the sick and the distressed, while his apostles did the work of public preaching and baptizing believers.

But the majority of those who were recipients of supernatural or creative physical healing at this sundown demonstration of divine energy were not permanently spiritually benefited by this extraordinary manifestation of mercy. A small number were truly edified by this physical ministry, but the spiritual kingdom was not advanced in the hearts of men by this amazing eruption of timeless creative healing.

The healing wonders which every now and then attended Jesus' mission on earth were not a part of his plan of proclaiming the kingdom. They were incidentally inherent in having on earth a divine being of well-nigh unlimited creator prerogatives in association with an unprecedented combination of


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1634 divine mercy and human sympathy. But such so-called miracles gave Jesus much trouble in that they provided prejudice-raising publicity and afforded much unsought notoriety.

Throughout the evening following this great outburst of healing, the rejoicing and happy throng overran Zebedee's home, and the apostles of Jesus were keyed up to the highest pitch of emotional enthusiasm. From a human standpoint, this was probably the greatest day of all the great days of their association with Jesus. At no time before or after did their hopes surge to such heights of confident expectation. Jesus had told them only a few days before, and when they were yet within the borders of Samaria, that the hour had come when the kingdom was to be proclaimed in power, and now their eyes had seen what they supposed was the fulfillment of that promise. They were thrilled by the vision of what was to come if this amazing manifestation of healing power was just the beginning. Their lingering doubts of Jesus' divinity were banished. They were literally intoxicated with the ecstasy of their bewildered enchantment.

But when they sought for Jesus, they could not find him. The Master was much perturbed by what had happened. These men, women, and children who had been healed of diverse diseases lingered late into the evening, hoping for Jesus' return that they might thank him. The apostles could not understand the Master's conduct as the hours passed and he remained in seclusion; their joy would have been full and perfect but for his continued absence. When Jesus did return to their midst, the hour was late, and practically all of the beneficiaries of the healing episode had gone to their homes. Jesus refused the congratulations and adoration of the twelve and the others who had lingered to greet him, only saying: "Rejoice not that my Father is powerful to heal the body, but rather that he is mighty to save the soul. Let us go to our rest, for tomorrow we must be about the Father's business."

And again did twelve disappointed, perplexed, and heart-sorrowing men go to their rest; few of them, except the twins, slept much that night. No sooner would the Master do something to cheer the souls and gladden the hearts of his apostles, than he seemed immediately to dash their hopes in pieces and utterly to demolish the foundations of their courage and enthusiasm. As these bewildered fishermen looked into each other's eyes, there was but one thought: "We cannot understand him. What does all this mean?"

Neither did Jesus sleep much that Saturday night. He realized that the world was filled with physical distress and overrun with material difficulties, and he contemplated the great danger of being compelled to devote so much of his time to the care of the sick and afflicted that his mission of establishing the spiritual kingdom in the hearts of men would be interfered with or at least subordinated to the ministry of things physical. Because of these and similar thoughts which occupied the mortal mind of Jesus during the night, he arose that Sunday morning long before daybreak and went all alone to one of his favorite places for communion with the Father. The theme of Jesus' prayer on this early morning was for wisdom and judgment that he might not allow his human sympathy,


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Rh joined with his divine mercy, to make such an appeal to him in the presence of mortal suffering that all of his time would be occupied with physical ministry to the neglect of the spiritual. Though he did not wish altogether to avoid ministering to the sick, he knew that he must also do the more important work of spiritual teaching and religious training.

Jesus went out in the hills to pray so many times because there were no private rooms suitable for his personal devotions.

Peter could not sleep that night; so, very early, shortly after Jesus had gone out to pray, he aroused James and John, and the three went to find their Master. After more than an hour's search they found Jesus and besought him to tell them the reason for his strange conduct. They desired to know why he appeared to be troubled by the mighty outpouring of the spirit of healing when all the people were overjoyed and his apostles so much rejoiced.

For more than four hours Jesus endeavored to explain to these three apostles what had happened. He taught them about what had transpired and explained the dangers of such manifestations. Jesus confided to them the reason for his coming forth to pray. He sought to make plain to his personal associates the real reasons why the kingdom of the Father could not be built upon wonder-working and physical healing. But they could not comprehend his teaching.

Meanwhile, early Sunday morning, other crowds of afflicted souls and many curiosity seekers began to gather about the house of Zebedee. They clamored to see Jesus. Andrew and the apostles were so perplexed that, while Simon Zelotes talked to the assembly, Andrew, with several of his associates, went to find Jesus. When Andrew had located Jesus in company with the three, he said: "Master, why do you leave us alone with the multitude? Behold, all men seek you; never before have so many sought after your teaching. Even now the house is surrounded by those who have come from near and far because of your mighty works. Will you not return with us to minister to them?"

When Jesus heard this, he answered: "Andrew, have I not taught you and these others that my mission on earth is the revelation of the Father, and my message the proclamation of the kingdom of heaven? How is it, then, that you would have me turn aside from my work for the gratification of the curious and for the satisfaction of those who seek for signs and wonders? Have we not been among these people all these months, and have they flocked in multitudes to hear the good news of the kingdom? Why have they now come to besiege us? Is it not because of the healing of their physical bodies rather than as a result of the reception of spiritual truth for the salvation of their souls? When men are attracted to us because of extraordinary manifestations, many of them come seeking not for truth and salvation but rather in quest of healing for their physical ailments and to secure deliverance from their material difficulties.

"All this time I have been in Capernaum, and both in the synagogue and by the seaside have I proclaimed the good news of the kingdom to all who had ears to hear and hearts to receive the truth. It is not the will of my Father that I should return with you to cater to these curious ones and to become occupied with the ministry of things physical to the exclusion of the spiritual. I have ordained you to preach the gospel and minister to the sick, but I must not become engrossed in healing to the exclusion of my teaching. No, Andrew, I will not return with you. Go and tell the people to believe in that which we have taught them and to rejoice in the liberty of the sons of God, and make ready for our departure for the other cities of Galilee, where the way has al-


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1636 ready been prepared for the preaching of the good tidings of the kingdom. It was for this purpose that I came forth from the Father. Go, then, and prepare for our immediate departure while I here await your return."

When Jesus had spoken, Andrew and his fellow apostles sorrowfully made their way back to Zebedee's house, dismissed the assembled multitude, and quickly made ready for the journey as Jesus had directed. And so, on the afternoon of Sunday, January 18, 28, Jesus and the apostles started out upon their first really public and open preaching tour of the cities of Galilee. On this first tour they preached the gospel of the kingdom in many cities, but they did not visit Nazareth.

That Sunday afternoon, shortly after Jesus and his apostles had left for Rimmon, his brothers James and Jude came to see him, calling at Zebedee's house. About noon of that day Jude had sought out his brother James and insisted that they go to Jesus. By the time James consented to go with Jude, Jesus had already departed.

The apostles were loath to leave the great interest which had been aroused at Capernaum. Peter calculated that no less than one thousand believers could have been baptized into the kingdom. Jesus listened to them patiently, but he would not consent to return. Silence prevailed for a season, and then Thomas addressed his fellow apostles, saying: "Let's go! The Master has spoken. No matter if we cannot fully comprehend the mysteries of the kingdom of heaven, of one thing we are certain: We follow a teacher who seeks no glory for himself." And reluctantly they went forth to preach the good tidings in the cities of Galilee.


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Rh “You soon get used to it. You live like th’ mice, an’ you pop out at night to see what’s going on.”

“It makes me feel blind,” she frowned.

“Like a moudiwarp!” he laughed. “Yi, an’ there’s some chaps as does go round like moudiwarps.” He thrust his face forward in the blind, snout-like way of a mole, seeming to sniff and peer for direction. “They dun though!” he protested naïvely. “Tha niver seed such a way they get in. But tha mun let me ta’e thee down some time, an’ tha can see for thysen.”

She looked at him, startled. This was a new tract of life suddenly opened before her. She realized the life of the miners, hundreds of them toiling below earth and coming up at evening. He seemed to her noble. He risked his life daily, and with gaiety. She looked at him, with a touch of appeal in her pure humility.

“Shouldn’t ter like it?” he asked tenderly. “’Appen not, it ’ud dirty thee.”

She had never been “thee’d” and “thou’d” before.

The next Christmas they were married, and for three months she was perfectly happy: for six months she was very happy.

He had signed the pledge, and wore the blue ribbon of a teetotaller: he was nothing if not showy. They lived, she thought, in his own house. It was small, but convenient enough, and quite nicely furnished, with solid, worthy stuff that suited her honest soul. The women, her neighbours, were rather foreign to her, and Morel’s mother and sisters were apt to sneer at her ladylike ways. But she could perfectly well live by herself, so long as she had her husband close.

Sometimes, when she herself wearied of love-talk, she tried to open her heart seriously to him. She saw him listen deferentially, but without understanding. This killed her efforts at a finer intimacy, and she had flashes of fear. Sometimes he was restless of an evening: it was not enough for him just to be near her, she realized. She was glad when he set himself to little jobs.

He was a remarkably handy man—could make or mend anything. So she would say:

“I do like that coal-rake of your mother’s—it is small and natty.”

“Does ter, my wench? Well, I made that, so I can make thee one.”

“What! why it’s a steel one!”


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12 “An’ what if it is! Tha s’lt ha’e one very similar, if not exactly same.”

She did not mind the mess, nor the hammering and noise. He was bus and happy.

But in the seventh month, when she was brushing his Sunday coat, she felt papers in the breast-pocket, and, seized with a sudden curiosity, took them out to read. He very rarely wore the frock-coat he was married in: and it had not occurred to her before to feel curious concerning the papers. They were the bills of the household furniture, still unpaid.

“Look here,” she said at night, after he was washed and had had his dinner. “I found these in the pocket of your wedding-coat. Haven’t you settled the bills yet?”

“No. I haven’t had a chance.”

“But you told me all was paid. I had better go into Nottingham on Saturday and settle them. I don’t like sitting on another man’s chairs and eating from an unpaid table.”

He did not answer.

“I can have your bank-book, can’t I?”

“Tha can ha’e it. for what good it’ll be to thee.”

“I thought——” she began. He had told her he had a good bit of money left over. But she realized it was no use asking questions. She sat rigid with bitterness and indignation.

The next day she went down to see his mother.

“Didn’t you buy the furniture for Walter?” she asked.

“Yes, I did,” tartly retorted the elder woman.

“And how much did he give you to pay for it?”

The elder woman was stung with fine indignation.

“Eighty pound, if you’re so keen on knowin’,” she replied.

“Eighty pounds! But there are forty-two pounds still owing!”

“I can’t help that.”

“But where has it all gone?”

“You’ll find all the papers, I think, if you look—beside ten pound as he owed me, an’ six pound as the wedding cost down here.”

“Six pounds!” echoed Gertrude Morel. It seemed to her monstrous that, after her own father had paid so heavily for her wedding, six pounds more should have been squandered in eating and drinking at Walter’s parents’ house, at his expense.

“And how much has he sunk in his houses?” she asked.

“His houses—which houses?”

Gertrude Morel went white to the lips. He had told her the house he lived in, and the next one, was his own.


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Rh “I thought the house we live in——” she began.

“They’re my houses, those two,” said the mother-in-law. “And not clear either. It’s as much as I can do to keep the mortgage interest paid.”

Gertrude sat white and silent. She was her father now.

“Then we ought to be paying you rent,” she said coldly.

“Walter is paying me rent,” replied the mother.

“And what rent?” asked Gertrude.

“Six-and-six a week,” retorted the mother.

It was more than the house was worth. Gertrude held her head erect, looked straight before her.

“It is lucky to be you,” said the elder woman, bitingly, “to have a husband as takes all the worry of the money, and leaves you a free hand.”

The young wife was silent.

She said very little to her husband, but her manner had changed towards him. Something in her proud, honourable soul had crystallized out hard as rock.

When October came in, she thought only of Christmas. Two years ago, at Christmas, she had met him. Last Christmas she had married him. This Christmas she would bear him a child.

“You don’t dance yourself, do you, missis?” asked her nearest neighbour, in October, when there was great talk of opening a dancing-class over the Brick and Tile Inn at Bestwood.

“No—I never had the least inclination to,” Mrs. Motel replied.

“Fancy; An’ how funny as you should ha’ married your Mester. You know he’s quite a famous one for dancing.”

“I didn’t know he was famous,” laughed Mrs. Morel.

“Yea, he is though! Why, he run that dancing-class in the Miners’ Arms club-room for over five year.”

“Did he?”

“Yes, he did.” The other woman was defiant. “An’ it was thronged every Tuesday, and Thursday, an’ Sat’day—an’ there was carryin’s-on, accordin’ to all accounts.”

This kind of thing was gall and bitterness to Mrs. Morel, and she had a fair share of it. The women did not spare her, at first; for she was superior, though she could not help it.

He began to be rather late in coming home.

“They’re working very late now, aren’t they?” she said to her washer-woman.


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14 “No later than they allers do, I don’t think. But they stop to have their pint at Ellen’s, an’ they get talkin’, an’ there you are! Dinner stone cold—an’ it serves ’em right.”

“But Mr. Morel does not take any drink.”

The woman dropped the clothes, looked at Mrs. Morel, then went on with her work, saying nothing.

Gertrude Morel was very ill when the boy was born. Morel was good to her, as good as gold. But she felt very lonely, miles away from her own people. She felt lonely with him now, and his presence only made it more intense.

The boy was small and frail at first, but he came on quickly. He was a beautiful child, with dark gold ringlets, and dark-blue eyes which changed gradually to a clear grey. His mother loved him passionately. He came just when her own bitterness of disillusion was hardest to bear; when her faith in life was shaken, and her soul felt dreary and lonely. She made much of the child, and the father was jealous.

At last Mrs. Morel despised her husband. She turned to the child; she turned from the father. He had begun to neglect her; the novelty of his own home was gone. He had no grit, she said bitterly to herself. What he felt just at the minute, that was all to him. He could not abide by anything. There was nothing at the back of all his show.

There began a battle between the husband and wife—a fearful, bloody battle that ended only with the death of one. She fought to make him undertake his own responsibilities, to make him fulfil his obligations. But he was too different from her. His nature was purely sensuous, and she strove to make him moral, religious. She tried to force him to face things. He could not endure it—it drove him out of his mind.

While the baby was still tiny, the father’s temper had become so irritable that it was not to be trusted. The child had only to give a little trouble when the man began to bully. A little more, and the hard hands of the collier hit the baby. Then Mrs. Morel loathed her husband, loathed him for days; and he went out and drank; and she cared very little what he did. Only, on his return, she scathed him with her satire.

The estrangement between them caused him, knowingly or unknowingly, grossly to offend her where he would not have done.

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Rh kept the boy in clothes. Then, with his little white hat curled with an ostrich feather, and his white coat, he was a joy to her, the twining wisps of hair clustering round his head. Mrs. Morel lay listening, one Sunday morning, to the chatter of the father and child downstairs. Then she dozed off. When she came downstairs, a great fire glowed in the grate, the room was hot, the breakfast was roughly laid, and seated in his armchair, against the chimney-piece, sat Morel, rather timid; and standing between his legs, the child—cropped like a sheep, with such an odd round poll—looking wondering at her; and on a newspaper spread out upon the hearthrug, a myriad of crescent-shaped curls, like the petals of a marigold scattered in the reddening firelight.

Mrs. Morel stood still. It was her first baby. She went very white, and was unable to speak.

“What dost think o’ ’im?” Morel laughed uneasily.

She gripped her two fists, lifted them, and came forward Morel shrank back.

“I could kill you, I could!” she said. She choked with rage, her two fists uplifted.

“Yer non want ter make a wench on ’im,” Morel said, in a frightened tone, bending his head to shield his eyes from hers. His attempt at laughter had vanished.

The mother looked down at the jagged, close-clipped head of her child. She put her hands on his hair, and stroked and fondled his head.

“Oh—my boy!” she faltered. Her lip trembled, her face broke, and, snatching up the child, she buried her face in his shoulder and cried painfully. She was one of those women who cannot cry; whom it hurts as it hurts a man. It was like ripping something out of her, her sobbing.

Morel sat with his elbows on his knees, his hands gripped together till the knuckles were white. He gazed in the fire, feeling almost stunned, as if he could not breathe.

Presently she came to an end, soothed the child and cleared away the breakfast-table. She left the newspaper, littered with curls, spread upon the hearthrug. At last her husband gathered it up and put it at the back of the fire. She went about her work wit closed mouth, and very quiet. Morel was subdued. He crept about wretchedly, and his meals were a misery that day. She spoke to him civilly, and never alluded to what he had done. But he felt something final had happened.

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16 would have had to be cut, sooner or later. In the end, she even brought herself to say to her husband it was just as well he had played barber when he did. But she knew, and Morel knew, that that act had caused something momentous to take place in her soul. She remembered the scene all her life, as one in which she had suffered the most intensely.

This act of masculine clumsiness was the spear through the side of her love for Morel. Before, while she had striven against him bitterly, she had fretted after him, as if he had gone astray from her. Now she ceased to fret for his love: he was an outsider to her. This made life much more bearable.

Nevertheless, she still continued to strive with him. She still had her high moral sense, inherited from generations of Puritans. It was now a religious instinct, and she was almost a fanatic with him, because she loved him, or had loved him. If he sinned, she tortured him. If he drank, and lied, was often a poltroon, sometimes a knave, she wielded the lash unmercifully.

The pity was, she was too much his opposite. She could not be content with the little he might be; she would have him the much that he ought to be. So, in seeking to make him nobler than he could be, she destroyed him. She injured and hurt and scarred herself, but she lost none of her worth. She also had the children.

He drank rather heavily, though not more than many miners, and always beer, so that whilst his health was affected, it was never injured. The week-end was his chief carouse. He sat in the Miners’ Arms until turning-out time every Friday, every Saturday, and every Sunday evening. On Monday and Tuesday he had to get up and reluctantly leave towards ten o’clock. Sometimes he stayed at home on Wednesday and Thursday evenings, or was only out for an hour. He practically never had to miss work owing to his drinking.

But although he was very steady at work, his wages fell off. He was blab-mouthed, a tongue-wagger. Authority was hateful to him, therefore he could only abuse the pit-managers. He would say, in the Palmerston:

“Th’ gaffer come down to our stall this morning, an’ ’e says, ‘You know, Walter, this ’ere’ll not do. What about these props?’ An’ I says to him, ‘Why, what art talkin’ about? What d’st mean about th’ props?’ ‘It’ll never do, this ’ere,’ ’e says. ‘You’ll be havin’ th’ roof in, one o’ these days.’ An’ I says, ‘Tha’d better stan’ on a bit o’ clunch, then, an’


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Rh hold it up wi’ thy ’ead.’ So ’e wor that mad, ’e cossed an’ ’e swore, an’ t’other chaps they did laugh.” Morel was a good mimic. He imitated the manager’s fat, squeaky voice, with its attempt at good English.

“ ‘I shan’t have it, Walter. Who knows more about it, me or you?’ So I says, ‘I’ve niver fun out how much tha’ knows, Alfred. It’ll ’appen carry thee ter bed an’ back.”

So Morel would go on to the amusement of his boon companions. And some of this would be true. The pit-manager was not an educated man. He had been a boy along with Morel, so that, while the two disliked each other, they more or less took each other for granted. But Alfred Charlesworth did not forgive the butty these public-house sayings. Consequently, although Morel was a good miner, sometimes earning as much as five pounds a week when he married, he came graduall to have worse and worse stalls, where the coal was thin, and, hard to get, and unprofitable.

Also, in summer, the pits are slack. Often, on bright sunny mornings, the men are seen trooping home again at ten, eleven, or twelve o’clock. No empty trucks stand at the pit-mouth. The women on the hillside look across as they shake the hearth-rug against the fence, and count the waggons the engine is taking along the line up the valley. And the children, as they come from school at dinner-time, looking down the fields an seeing the wheels on the headstocks standing, say:

“Minton’s knocked off. My dad’ll be at home.”

And there is a sort of shadow over all, women and children and men, because money will be short at the end of the week.

Morel was supposed to give his wife thirty shillings a week, to provide everything—rent, food, clothes, clubs, insurance, doctors. Occasionally, if he were flush, he gave her thirty-five. But these occasions by no means balanced those when he gave her twenty-five. In winter, with a decent stall, the miner might earn fifty or fifty-five shillings a week. Then he was happy. On Friday night, Saturday, and Sunday, he spent royally, getting rid of his sovereign or thereabouts. And out of so much, he scarcely spared the children an extra penny or bought them a pound of apples. It all went in drink. In the bad times, matters were more worrying, but he was not so often drunk, so that Mrs. Morel used to say:

“I’m not sure I wouldn’t rather be short, for when he’s flush, there isn’t a minute of peace.”

If he earned forty shillings he kept ten; from thirty-five he kept five; from thirty-two he kept four; from twenty-eight 2


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 * "Help", a poem by John Greenleaf Whittier
 * "Help!" an 1896 work by Leo Tolstoy, translated by Nathan Haskell Dole

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18 he kept three; from twenty-four he kept two; from twenty he kept one-and-six; from eighteen he kept a shilling; from sixteen he kept sixpence. He never saved a penny, and he gave his wife no opportunity of saving; instead, she had occasionally to pay his debts; not public-house debts, for those never were passed on to the women, but debts when he had bought a canary, or a fancy walking-stick.

At the wakes time, Morel was working badly, and Mrs. Morel was trying to save against her confinement. So it galled her bitterly to think he should be out taking his pleasure and spending money, whilst she remained at home, harassed. There were two days holiday. On the Tuesday morning Morel rose early. He was in good spirits. Quite early, before six o’clock, she heard him whistling away to himself downstairs. He had a pleasant way of whistling, lively and musical. He nearly always whistled hymns. He had been a choir-boy with a beautiful voice, and had taken solos in Southwell cathedral. His morning whistling alone betrayed it.

His wife lay listening to him tinkering away in the garden, his whistling ringing out as he sawed and hammered away. It always gave her a sense of warmth and peace to hear him thus as she lay in bed, the children not yet awake, in the bright early morning, happy in his man’s fashion.

At nine o’clock, while the children with bare legs and feet were sitting playing on the sofa, and the mother was washing up, he came in from his carpentry, his sleeves rolled up, his waistcoat hanging open. He was still a good-looking man, with black, wavy hair, and a large black moustache. His face was perhaps too much inflamed, and there was about him a look almost of peevishness. But now he was jolly. He went straight to the sink where his wife was washing up.

“What, are thee there!” he said boisterously. “Sluther off an’ let me wesh mysen.”

“You may wait till I’ve finished,” said his wife.

“Oh, mun I? An’ what if I shonna?”

This good-humoured threat amused Mrs. Morel.

“Then you can go and wash yourself in the soft-water tub.”

“Ha! I can an’ a’, tha mucky little ’ussy.”

With which he stood watching her a moment, then went away to wait for her.

When he chose he could still make himself again a real gallant. Usually he preferred to go out with a scarf round his neck. Now, however, he made a toilet. There seemed so much gusto in the way he puffed and swilled as he washed himself, so much


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Rh alacrity with which he hurried to the mirror in the kitchen, and, bending because it was too low for him, scrupulously parted his wet black hair, that it irritated Mrs. Morel. He put on a turn-down collar, a black bow, and wore his Sunday tail-coat. As such, he looked spruce, and what his clothes would not do, his instinct for making the most of his good looks would.

At half-past nine Jerry Purdy came to call for his pal. Jerry was Morel’s bosom friend, and Mrs. Morel disliked him. He was a tall, thin man, with a rather foxy face, the kind of face that seems to lack eyelashes. He walked with a stiff, brittle dignity, as if his head were on a wooden spring. His nature was cold and shrewd. Generous where he intended to be generous, he seemed to be very fond of Morel, and more or less to take charge of him.

Mrs. Morel hated him. She had known his wife, who had died of consumption, and who had, at the end, conceived such a violent dislike of her husband, that if he came into her room it caused her hæmorrhage. None of which Jerry had seemed to mind. And now his eldest daughter, a girl of fifteen, kept a poor house for him, and looked after the two younger children.

“A mean, wizzen-hearted stick!” Mrs. Morel said of him.

“I’ve never known Jerry mean in my life,” protested Morel.

“A opener-handed and more freer chap you couldn’t find anywhere, accordin’ to my knowledge.”

“Open-handed to you,” retorted Mrs. Morel. “But his fist is shut tight enough to his children, poor things.”

“Poor things! And what for are they poor things, I should like to know.”

But Mrs. Morel would not be appeased on Jerry’s score.

The subject of argument was seen, craning his thin neck over the scullery curtain. He caught Mrs. Morel’s eye.

“Mornin’, missis! Mester in?”

“Yes—he is.”

Jerry entered unasked, and stood by the kitchen doorway. He was not invited to sit down, but stood there, coolly asserting the rights of men and husbands.

“A nice day,” he said to Mrs. Morel.

“Yes.”

“Grand out this moming—grand for a walk.”

“Do you mean you’re going for a walk?” she asked.

“Yes. We mean walkin’ to Nottingham,” he replied.

“H’m!”

The two men greeted each other, both glad: Jerry, however,


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20 full of assurance, Morel rather subdued, afraid to seem too jubilant in presence of his wife. But he laced his boots quickly, with spirit. They were going for a ten-mile walk across the fields to Nottingham. Climbing the hillside from the Bottoms, they mounted gaily into the morning. At the Moon and Stars they had their first drink, then on to the Old Spot. Then a long five miles of drought to carry them into Bulwell to a glorious pint of bitter. But they stayed in a field with some haymakers whose gallon bottle was full, so that, when they came in sight of the city, Morel was sleepy. The town spread upwards before them, smoking vaguely in the midday glare, fridging the crest away to the south with spires and factory bulks and chimneys. In the last field Morel lay down under an oak-tree and slept soundly for over an hour. When he rose to go forward he felt queer.

The two had dinner in the Meadows, with Jerry’s sister, then repaired to the Punch Bowl, where they mixed in the excitement of pigeon-racing. Morel never in his life played cards, considering them as having some occult, malevolent power—“the devil’s pictures,” he called them! But he was a master of skittles and of dominoes. He took a challenge from a Newark man, on skittles. All the men in the old, long bar took sides, betting either one way or the other. Morel took off this coat. Jerry held the hat containing the money. The men at the tables watched. Some stood with their mugs in their hands. Morel felt his big wooden ball carefully, then launched it. He played havoc among the nine-pins, and won half-a-crown, which restored him to solvency.

By seven o’clock the two were in good condition. They caught the 7.30 train home.

In the afternoon the Bottoms was intolerable. Every inhabitant remaining was out of doors. The women, in twos and threes, bareheaded and in white aprons, gossiped in the alley between the blocks. Men, having a rest between drinks, sat on their heels and talked. The place smelled stale; the slate roofs glistered in the arid heat.

Mrs. Morel took the little girl down to the brook in the meadows, which were not more than two hundred yards away. The water ran quickly over stones and broken pots. Mother and child leaned on the rail of the old sheep-bridge, watching. Up at the dipping-hole, at the other end of the meadow, Mrs. Morel could see the naked forms of boys flashing round the deep yellow water, or an occasional bright figure dart glittering over the blackish stagnant meadow. She knew William was


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COLONIAL EDITION

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LONDON T. FISHER UNWIN PATERNOSTER SQUARE 1898


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Rh, important time has passed, and in a very few weeks it will be too late to prepare for a crop, and too late to assign useful work to the laborers for a year to come. I implore the immediate intervention of your Department to avert the calamities which must ensue from a further postponement.

There is another precaution most necessary to be taken. As much as possible, persons enlisted in the army and navy should be kept separate from these people. The association produces an unhealthy excitement in the latter, and there are other injurious results to both parties which it is unnecessary to particularize. In relation to this matter, I had an interview with the Flag-Officer, Com. Dupont, which resulted in an order that "no boats from any of the ships of the squadron can be permitted to land anywhere but at Bay Point and Hilton Head, without a pass from the Fleet Captain," and requiring the commanding officers of the vessels to give special attention to all intercourse between the men under their command and the various plantations in their vicinity. Whatever can be accomplished to that end by this humane and gallant officer, who superadds to skill and courage in his profession the liberal views of a statesman, will not be left undone. The suggestion should also be made that, when employment is given to this people, some means should be taken to enable them to obtain suitable goods at fair rates, and precautions taken to prevent the introduction of ardent spirits among them.

A loyal citizen of Massachusetts, Mr. Frederick A. Eustis, has recently arrived here. He is the devisee in a considerable amount under the will of the late Mrs. Eustis, who owned the large estate on Ladies' Island, and also another at Pocotaligo, the latter not yet in possession of our forces. The executors are rebels, and reside at Charleston. Mr. Eustis has as yet received no funds by reason of the devise. There are two other loyal devisees and some other devisees resident in rebellious districts, and the latter are understood to have received dividends. Mr. Eustis is a gentleman of humane and liberal views, and, accepting the present condition of things, desires that the people on these plantations should not be distinguished from their brethren on others, but equally admitted to their better fortunes. The circumstances of this case, though of a personal character, may furnish a useful


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30 precedent. With great pleasure and confidence, I recommend that this loyal citizen be placed in charge of the plantation on Ladies' Island, which he is willing to accept—the questions of property and rights under the will being reserved for subsequent determination.

A brief statement in relation to the laborers collected at the camps at Hilton Head and Beaufort may be desirable. At both places, they are under the charge of the Quarter master's Department. At Hilton Head, Mr. Barnard K. Lee, Jr., of Boston, is the Superintendent, assisted by Mr. J. O. McMath of Alleghany City, Penn., both civilians. The appointment of Mr. Lee is derived from Captain R. Saxton, Chief Quartermaster of the Expeditionary Corps, a humane officer, who is deeply interested in this matter. The number at this camp are about 600, the registered number under Mr. Lee being 472, of which 137 are on the pay-roll. Of these 472, 279 are fugitives from the main land, or other points, still held by the rebels; 77 are from Hilton Head Island; 62 from the adjacent island of Pinckney; 38 from St. Helena; 8 from Port Royal; 7 from Spring, and one from Daufuskie. Of the 472, the much larger number, it will be seen, have sought refuge from the places now held by rebels; while the greater proportion of the remainder came in at an early period, before they considered themselves safe elsewhere. Since the above figures were given, forty-eight more, all from one plantation, and under the lead of the driver, came in together from the main land. Mr. Lee was appointed November 10th last, with instructions to assure the laborers that they would be paid a reasonable sum for their services, not yet fixed. They were contented with the assurance, and a quantity of blankets and clothing captured of the rebels was issued to them without charge. About December 1st, an order was given that carpenters should be paid $8 per month, and other laborers $5 per month. Women and children were fed without charge, the women obtaining washing and receiving the pay, in some cases in considerable sums, not, however, heretofore, very available, as there was no clothing for women for sale here. It will be seen that, under the order, laborers, particularly those with families, have been paid with sufficient liberality. There were 63 laborers on the pay-roll on December 1st, and $101.50 were


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Rh paid to them for the preceding month. On January 1st, there were for the preceding month 127 on the pay-roll, entitled to $468.59. On February 1st, there were for the preceding month 137 on the pay-roll, entitled to something more than for the month of January; making in all due them not far from $1000. This delay of payment, due, it is stated, to a deficiency of small currency, has made the laborers uneasy, and affected the disposition to work.

On January 18th, a formal order was issued by General Sherman, regulating the rate of wages, varying from $12 to $8 per month for mechanics, and from $8 to $4 for other laborers. Under it, each laborer is to have, in addition, a ration of food. But from the monthly pay are to be deducted rations for his family, if here, and clothing both for himself and family. Commodious barracks have been erected for these people, and a guard protects their quarters.

I have been greatly impressed by the kindness and good sense of Mr. Lee and his assistant, in their discipline of these people. The lash, let us give thanks, is banished at last. No coarse words or profanity are used toward them. There has been less than a case of discipline a week, and the delinquent, if a male, is sometimes made to stand on a barrel, or, if a woman, is put in a dark room, and such discipline has proved successful. The only exception, if any, is in the case of one woman, and the difficulty there was conjugal jealousy, she protesting that she was compelled by her master, against her will, to live with the man.

There is scarcely any profanity among them, more than one-half of the adults being members of churches. Their meetings are held twice or three times on Sundays, also on the evenings of Tuesday, Thursday and Friday. They are conducted with fervent devotion by themselves alone or in presence of a white clergyman, when the services of one are procurable. They close with what is called "a glory shout," one joining hands with another, together in couples singing a verse and beating time with the foot. A fastidious religionist might object to this exercise; but being in accordance with usage, and innocent enough in itself it is not open to exception. As an evidence of the effects of the new system in inspiring self-reliance, it should be noted that the other evening they called a meeting of their own accord, and voted, the


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 * - class="c2span"
 * colspan=2|BOOK I.
 * - class="c2span"
 * colspan=2|CHAPTER I.

''BOYHOOD AND YOUTH. MONAGHAN.''
 * ||PAGE
 * My object in writing this narrative—Family pedigree—Boyish memories—My first school—Condition of Catholic schools in Ulster—Second school—Reception among Protestant schoolfellows—Earliest books and periodicals—Rupture with Mr. Bleckley—Companions: Terence MacManus, Henry MacManus, Mat Trumble—First political ideas—"The Naked Truth"—Charles Hamilton Teeling—First visit to Dublin—T. M. Hughes—Lord Mulgrave in Ulster—Departure from home, never to return||1
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 * colspan=2|CHAPTER II.
 * - class="c2span larger"
 * colspan=2|CHAPTER II.

''A TYRO IN JOURNALISM. DUBLIN.''
 * Dublin journalists in 1836—Introduction to libraries and theatres—Visits to historic places—First impression of O'Connell—Reporters' stories—A tithe funeral—A martyr for conscience sake—First money I earned—Work as sub-editor of the Morning Register—Clarence Mangan: the secret of his life—Thomas Moore—Father Tom Maguire—Sam Gray appointed sub-sheriff—Peremptory intervention of Thomas Drummond—Removal to Belfast—My health in 1838-9—Note||27
 * - class="c2span"
 * colspan=2|CHAPTER III.
 * colspan=2|CHAPTER III.

''A PROVINCIAL CAREER. BELFAST.''
 * My position in Belfast—New friends—James M'Knight—Rev. James Godkin—A bolder policy advised—Derry, Ballybay and Belfast supposed strongholds of Unionism—Muster of Ulster Catholics in
 * }
 * }


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32 motion being regularly made and put, that it was now but just that they should provide the candles for their meetings, hitherto provided by the Government. A collection was taken at a subsequent meeting, and $2.48 was the result. The incident may be trivial, but it justifies a pleasing inference. No school, it is to be regretted, has yet been started, except one on Sundays, but the call for reading books is daily made by the laborers. The suggestion of Mr. Lee, in which I most heartily concur, should not be omitted—that with the commencement of the work on the plantations, the laborers should be distributed upon them, having regard to the family relations and the places whence they come.

Of the number and condition of the laborers at Beaufort, less accurate information was attainable, and fewer statistics than could be desired. They have not, till within a few days, had a General Superintendent, but have been under the charge of persons detailed for the purpose from the army. I saw one whose manner and language toward them was, to say the least, not elevating. A new Quartermaster of the post has recently commenced his duties, and a better order of things is expected. He has appointed as Superintendent Mr. Wm. Harding, a citizen of Daufuskie Island. An enrollment has commenced, but is not yet finished. There are supposed to be about six hundred at Beaufort. The number has been larger, but some have already returned to, the plantations in our possession from which they came. At this point, the Rev. Solomon Peck, of Roxbury, Mass., has done great good in preaching to them and protecting them from the depredations of white men. He has established a school for the children, in which are sixty pupils, ranging in age from six to fifteen years. They are rapidly learning their letters and simple reading. The teachers are of the same race with the taught, of ages respectively of twenty, thirty, and fifty years. The name of one is John Milton. A visit to the school leaves a remarkable impression. One sees there those of pure African blood, and others ranging through the lighter shades, and among them brunettes of the fairest features. I taught several of the children their letters for an hour or two, and during the recess heard the three teachers, at their own request, recite their spelling-lessons of words of one syllable, and read two chapters of Matthew. It seemed to be a


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Rh well spent. Nor have the efforts of Dr. Peck been confined to this point. He has preached at Cat, Cane and Ladies' Island, anticipating all other white clergymen, and on Sunday, February 2d, at the Baptist Church on St. Helena, to a large congregation, where his ministrations have been attended with excellent effects. On my visits to St. Helena, I found that no white clergyman had been there since our military occupation began, that the laborers were waiting for one, and there was a demoralization at some points which timely words might arrest. I may be permitted to state, that it was at my own suggestion that he made the appointment on this island. I cannot forbear to give a moment's testimony to the nobility of character displayed by this venerable man. Of mild and genial temperament, equally earnest and sensible, enjoying the fruits of culture, and yet not dissuaded by them from the humblest toil, having reached an age when most others would have declined the duty, and left it to be discharged by younger men; of narrow means, and yet in the main defraying his own expenses, this man of apostolic faith and life, to whose labors both hemispheres bear witness, left his home to guide and comfort this poor and shepherdless flock; and to him belongs, and ever will belong, the distinguished honor of being the first minister of Christ to enter the field which our arms had opened.

The Rev. Mansfield French, whose mission was authenticated and approved by the Government, prompted by benevolent purposes of his own, and in conference with others in the city of New York, has been here two weeks, during which time he has been industriously occupied in examining the state of the islands and their population, in conferring with the authorities, and laying the foundation of beneficent appliances with reference to their moral, educational, and material wants. These, having received the sanction of officers in command, he now returns to commend to the public, and the Government will derive important information from his report. Beside other things, he proposes, with the approval of the authorities here, to secure authority to introduce women of suitable experience and ability, who shall give industrial instruction to those of their own sex among these people, and who, visiting from dwelling to dwelling, shall strive to improve their household life, and give such


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34 counsels as women can best communicate to women. All civilizing influences like these should be welcomed here, and it cannot be doubted that many noble hearts among the women of the land will volunteer for the service.

There are some material wants of this territory requiring immediate attention. The means of subsistence have been pretty well preserved on the plantations on St. Helena; so also on that part of Ladies' adjacent to St. Helena. But on Port Royal Island, and that part of Ladies' near to it, destitution has commenced, and will, unless provision is made, become very great. Large amounts of corn for forage, in quantities from fifty to four or five hundred bushels from a plantation, have been taken to Beaufort. On scarcely any within this district is there enough to last beyond April, whereas it is needed till August. On others, it will last only two or three weeks, and on some it is entirely exhausted. It is stated that the forage was taken because no adequate supply was at hand, and requisitions for it were not seasonably answered. The further taking of the corn in this way has now been forbidden; but the Government must be prepared to meet the exigency which it has itself created. It should be remembered that this is not a grain-exporting region, corn being produced in moderate crops only for consumption. Similar destitution will take place on other islands, from the same cause, unless provision is made.

The horses, mules and oxen, in large numbers, have been taken to Beaufort and Hilton Head as means of transportation. It is presumed that they, or most of them, are no longer needed for that purpose, and that they will be returned to those who shall have charge of the plantations. Cattle to the number of a hundred, and in some cases less, have been taken from a plantation and slaughtered, to furnish fresh beef for the army. Often cattle have been killed by irresponsible foraging parties, acting without competent authority. There can be no doubt that the army and navy have been in great want of the variation of the rations of salt beef or pork; but it also deserves much consideration, if the plantations are to be permanently worked, how much of a draught they can sustain.

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Rh experience enables him to designate those adapted to the soil, and useful too for army supplies. The general cultivation of the islands also requires the sending of a quantity of ploughs and hoes.

It did not seem a part of my duty to look specially after matters which had been safely entrusted to others; but it is pleasing, from such observation as was casually made, to testify that Lieutenant-Colonel William H. Reynolds, who was charged with the preservation of the cotton and other confiscated property, notwithstanding many difficulties in his way, has fulfilled his duties with singular fidelity and success.

Since the writing of this report was commenced, some action has been taken which will largely increase the numbers of persons thrown on the protection of the Government. To-day, February 10th, the 47th Regiment New York Volunteers has been ordered to take military occupation of North Edisto Island, which is stated to have had formerly a population of 5000 or 6000, and a large number of plantations, a movement which involves great additional responsibility. Agents for the collection of cotton are to accompany it.

Herewith is communicated a copy of an order by General Sherman, dated February 6th, 1862, relative to the disposition of the plantations and of their occupants. It is an evidence of the deep interest which the Commanding General takes in this subject, and of his conviction that the exigency requires prompt and immediate action from the Government.

I leave for Washington, to add any oral explanations which may be desired, expecting to return at once, and, with the permission of the Department, to organize the laborers on some one plantation, and superintend them during the planting season, and upon its close, business engagements require that I should be relieved of this appointment.

I am, with great respect, Your frind and servant, EDWARD L. PIERCE.