Delphi Complete Works of Sir Arthur Conan Doyle (Illustrated) (631 page)

I asked him how much he owed. It came to about seven hundred pounds. The rent alone was two hundred. He had already raised money on the furniture, and his whole assets came to less than a tenner. Of course, there was only one possible thing that I could advise.

“You must call your creditors together,” said I; “they can see for themselves that you are young and energetic — sure to succeed sooner or later. If they push you into a corner now, they can get nothing. Make that clear to them. But if you make a fresh start elsewhere and succeed, you may pay them all in full. I see no other possible way out of it.”

“I knew that you’d say that, and it’s just what I thought myself. Isn’t it, Hetty? Well, then, that settles it; and I am much obliged to you for your advice, and that’s all we’ll say about the matter to-night. I’ve made my shot and missed. Next time I shall hit, and it won’t be long either.”

His failure did not seem to weigh very heavily on his mind, for in a few minutes he was shouting away as lustily as ever. Whiskey and hot water were brought in, that we might all drink luck to the second venture.

And this whiskey led us to what might have been a troublesome affair. Cullingworth, who had drunk off a couple of glasses, waited until his wife had left the room, and then began to talk of the difficulty of getting any exercise now that he had to wait in all day in the hope of patients. This led us round to the ways in which a man might take his exercise indoors, and that to boxing. Cullingworth took a couple of pairs of gloves out of a cupboard, and proposed that we should fight a round or two then and there.

If I hadn’t been a fool, Bertie, I should never have consented. It’s one of my many weaknesses, that, whether it’s a woman or a man, anything like a challenge sets me off. But I knew Cullingworth’s ways, and I told you in my last what a lamb of a temper he has. None the less, we pushed back the table, put the lamp on a high bracket, and stood up to one another.

The moment I looked him in the face I smelled mischief. He had a gleam of settled malice in his eye. I believe it was my refusal to back his paper which was running in his head. Anyway he looked as dangerous as he could look, with his scowling face sunk forward a little, his hands down near his hips (for his boxing, like everything else about him, is unconventional), and his jaw set like a rat-trap.

I led off, and then in he came hitting with both hands, and grunting like a pig at every blow. From what I could see of him he was no boxer at all, but just a formidable rough and tumble fighter. I was guarding with both hands for half a minute, and then was rushed clean off my legs and banged up against the door, with my head nearly through one of the panels. He wouldn’t stop then, though he saw that I had no space to get my elbows back; and he let fly a right-hander which would have put me into the hall, if I hadn’t slipped it and got back to the middle of the room.

“Look here, Cullingworth,” said I; “there’s not much boxing about this game.”

“Yes, I hit pretty hard, don’t I?”

“If you come boring into me like that, I’m bound to hit you out again,” I said. “I want to play light if you’ll let me.”

The words were not out of my mouth before he was on me like a flash. I slipped him again; but the room was so small, and he as active as a cat, that there was no getting away from him. He was on me once more with a regular football rush that knocked me off my balance. Before I knew where I was he got his left on the mark and his right on my ear. I tripped over a footstool, and then before I could get my balance he had me on the same ear again, and my head was singing like a tea-kettle. He was as pleased as possible with himself, blowing out his chest and slapping it with his palms as he took his place in the middle of the room.

“Say when you’ve had enough, Munro,” said he.

This was pretty stiff, considering that I had two inches the better of him in height, and as many stone in weight, besides being the better boxer. His energy and the size of the room had been against me so far, but he wasn’t to have all the slogging to himself in the next round if I could help it.

In he came with one of his windmill rushes. But I was on the look-out for him this time. I landed him with my left a regular nose-ender as he came, and then, ducking under his left, I got him a cross-counter on the jaw that laid him flat across his own hearthrug. He was up in an instant, with a face like a madman.

“You swine!” he shouted. “Take those gloves off, and put your hands up!” He was tugging at his own to get them off.

“Go on, you silly ass!” said I. “What is there to fight about?”

He was mad with passion, and chucked his gloves down under the table.

“By God, Munro,” he cried, “if you don’t take those gloves off, I’ll go for you, whether you have them on or not.”

“Have a glass of soda water,” said I.

He made a crack at me. “You’re afraid of me, Munro. That’s what’s the matter with you,” he snarled.

This was getting too hot, Bertie. I saw all the folly of the thing. I believed that I might whip him; but at the same time I knew that we were so much of a match that we would both get pretty badly cut up without any possible object to serve. For all that, I took my gloves off, and I think perhaps it was the wisest course after all. If Cullingworth once thought he had the whiphand of you, you might be sorry for it afterwards.

But, as fate would have it, our little barney was nipped in the bud. Mrs. Cullingworth came into the room at that instant, and screamed out when she saw her husband. His nose was bleeding and his chin was all slobbered with blood, so that I don’t wonder that it gave her a turn.

“James!” she screamed; and then to me: “What is the meaning of this, Mr. Munro?”

You should have seen the hatred in her dove’s eyes. I felt an insane impulse to pick her up and kiss her.

“We’ve only been having a little spar, Mrs. Cullingworth,” said I. “Your husband was complaining that he never got any exercise.”

“It’s all right, Hetty,” said he, pulling his coat on again. “Don’t be a little stupid. Are the servants gone to bed? Well, you might bring some water in a basin from the kitchen. Sit down, Munro, and light your pipe again. I have a hundred things that I want to talk to you about.”

So that was the end of it, and all went smoothly for the rest of the evening. But, for all that, the little wife will always look upon me as a brute and a bully; while as to Cullingworth —— well, it’s rather difficult to say what Cullingworth thinks about the matter.

When I woke next morning he was in my room, and a funny-looking object he was. His dressing-gown lay on a chair, and he was putting up a fifty-six pound dumb-bell, without a rag to cover him. Nature didn’t give him a very symmetrical face, nor the sweetest of expressions; but he has a figure like a Greek statue. I was amused to see that both his eyes had a touch of shadow to them. It was his turn to grin when I sat up and found that my ear was about the shape and consistence of a toadstool. However, he was all for peace that morning, and chatted away in the most amiable manner possible.

I was to go back to my father’s that day, but I had a couple of hours with Cullingworth in his consulting room before I left. He was in his best form, and full of a hundred fantastic schemes, by which I was to help him. His great object was to get his name into the newspapers. That was the basis of all success, according to his views. It seemed to me that he was confounding cause with effect; but I did not argue the point. I laughed until my sides ached over the grotesque suggestions which poured from him. I was to lie senseless in the roadway, and to be carried into him by a sympathising crowd, while the footman ran with a paragraph to the newspapers. But there was the likelihood that the crowd might carry me in to the rival practitioner opposite. In various disguises I was to feign fits at his very door, and so furnish fresh copy for the local press. Then I was to die — absolutely to expire — and all Scotland was to resound with how Dr. Cullingworth, of Avonmouth, had resuscitated me. His ingenious brain rang a thousand changes out of the idea, and his own impending bankruptcy was crowded right out of his thoughts by the flood of half-serious devices.

But the thing that took the fun out of him, and made him gnash his teeth, and stride cursing about the room, was to see a patient walking up the steps which led to the door of Scarsdale, his opposite neighbour. Scarsdale had a fairly busy practice, and received his people at home from ten to twelve, so that I got quite used to seeing Cullingworth fly out of his chair, and rush raving to the window. He would diagnose the cases, too, and estimate their money value until he was hardly articulate.

“There you are!” he would suddenly yell; “see that man with a limp! Every morning he goes. Displaced semilunar cartilage, and a three months’ job. The man’s worth thirty-five shillings a week. And there! I’m hanged if the woman with the rheumatic arthritis isn’t round in her bath-chair again. She’s all sealskin and lactic acid. It’s simply sickening to see how they crowd to that man. And such a man! You haven’t seen him. All the better for you. I don’t know what the devil you are laughing at, Munro. I can’t see where the fun comes in myself.”

Well, it was a short experience that visit to Avonmouth, but I think that I shall remember it all my life. Goodness knows, you must be sick enough of the subject, but when I started with so much detail I was tempted to go. It ended by my going back again in the afternoon, Cullingworth assuring me that he would call his creditors together as I had advised, and that he would let me know the result in a few days. Mrs. C. would hardly shake hands with me when I said goodbye; but I like her the better for that. He must have a great deal of good in him, or he could not have won her love and confidence so completely. Perhaps there is another Cullingworth behind the scenes — a softer, tenderer man, who can love and invite love. If there is, I have never got near him. And yet I may only have been tapping at the shell. Who knows? For that matter, it is likely enough that he has never got at the real Johnnie Munro. But you have, Bertie; and I think that you’ve had a little too much of him this time, only you encourage me to this sort of excess by your sympathetic replies. Well, I’ve done as much as the General Post Office will carry for fivepence, so I’ll conclude by merely remarking that a fortnight has passed, and that I have had no news from Avonmouth, which does not in the very slightest degree surprise me. If I ever do hear anything, which is exceedingly doubtful, you may be sure that I will put a finish to this long story.

III. HOME, 15th October, 1881
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Without any figure of speech I feel quite ashamed when I think of you, Bertie. I send you one or two enormously long letters, burdened, as far as I can remember them, with all sorts of useless detail. Then, in spite of your kindly answers and your sympathy, which I have done so little to deserve, I drop you completely for more than six months. By this J pen I swear that it shall not happen again; and this letter may serve to bridge the gap and to bring you up to date in my poor affairs, in which, of all outer mankind, you alone take an interest.

To commence with what is of most moment, you may rest assured that what you said in your last letter about religion has had my most earnest attention. I am sorry that I have not got it by me to refer to (I lent it to Charlie), but I think I have the contents in my head. It is notorious, as you say, that an unbeliever may be as bigoted as any of the orthodox, and that a man may be very dogmatic in his opposition to dogma. Such men are the real enemies of free thought. If anything could persuade me to turn traitor to my reason, it would, for example, be the blasphemous and foolish pictures displayed in some of the agnostic journals.

But every movement has its crowd of camp followers, who straggle and scatter. We are like a comet, bright at the head but tailing away into mere gas behind. However, every man may speak for himself, and I do not feel that your charge comes home to me. I am only bigoted against bigotry, and that I hold to be as legitimate as violence to the violent. When one considers what effect the perversion of the religious instinct has had during the history of the world; the bitter wars, Christian and Mahomedan, Catholic and Protestant; the persecutions, the torturings, the domestic hatreds, the petty spites, with ALL creeds equally blood-guilty, one cannot but be amazed that the concurrent voice of mankind has not placed bigotry at the very head of the deadly sins. It is surely a truism to say that neither smallpox nor the plague have brought the same misery upon mankind.

I cannot be bigoted, my dear boy, when I say from the bottom of my heart that I respect every good Catholic and every good Protestant, and that I recognise that each of these forms of faith has been a powerful instrument in the hands of that inscrutable Providence which rules all things. Just as in the course of history one finds that the most far-reaching and admirable effects may proceed from a crime; so in religion, although a creed be founded upon an entirely inadequate conception of the Creator and His ways, it may none the less be the very best practical thing for the people and age which have adopted it. But if it is right for those to whom it is intellectually satisfying to adopt it, it is equally so for those to whom it is not, to protest against it, until by this process the whole mass of mankind gets gradually leavened, and pushed a little further upon their slow upward journey.

Catholicism is the more thorough. Protestantism is the more reasonable. Protestantism adapts itself to modern civilisation. Catholicism expects civilisation to adapt itself to it. Folk climb from the one big branch to the other big branch, and think they have made a prodigious change, when the main trunk is rotten beneath them, and both must in their present forms be involved sooner or later in a common ruin. The movement of human thought, though slow, is still in the direction of truth, and the various religions which man sheds as he advances (each admirable in its day) will serve, like buoys dropped down from a sailing vessel, to give the rate and direction of his progress.

But how do I know what is truth, you ask? I don’t. But I know particularly well what isn’t. And surely that is something to have gained. It isn’t true that the great central Mind that planned all things is capable of jealousy or of revenge, or of cruelty or of injustice. These are human attributes; and the book which ascribes them to the Infinite must be human also. It isn’t true that the laws of Nature have been capriciously disturbed, that snakes have talked, that women have been turned to salt, that rods have brought water out of rocks. You must in honesty confess that if these things were presented to us when we were, adults for the first time, we should smile at them. It isn’t true that the Fountain of all common sense should punish a race for a venial offence committed by a person long since dead, and then should add to the crass injustice by heaping the whole retribution upon a single innocent scapegoat. Can you not see all the want of justice and logic, to say nothing of the want of mercy, involved in such a conception? Can you not see it, Bertie? How can you blind yourself to it! Take your eyes away from the details for a moment, and look at this root idea of the predominant Faith. Is the general conception of it consistent with infinite wisdom and mercy? If not, what becomes of the dogmas, the sacraments, the whole scheme which is founded upon this sand-bank? Courage, my friend! At the right moment all will be laid aside, as the man whose strength increases lays down the crutch which has been a good friend to him in his weakness. But his changes won’t be over then. His hobble will become a walk, and his walk a run. There is no finality — CAN be none since the question concerns the infinite. All this, which appears too advanced to you to-day, will seem reactionary and conservative a thousand years hence.

Since I am upon this topic, may I say just a little more without boring you? You say that criticism such as mine is merely destructive, and that I have nothing to offer in place of what I pull down. This is not quite correct. I think that there are certain elemental truths within our grasp which ask for no faith for their acceptance, and which are sufficient to furnish us with a practical religion, having so much of reason in it that it would draw thinking men into its fold, not drive them forth from it.

When we all get back to these elemental and provable facts there will be some hopes of ending the petty bickerings of creeds, and of including the whole human family in one comprehensive system of thought.

When first I came out of the faith in which I had been reared, I certainly did feel for a time as if my life-belt had burst. I won’t exaggerate and say that I was miserable and plunged in utter spiritual darkness. Youth is too full of action for that. But I was conscious of a vague unrest, of a constant want of repose, of an emptiness and hardness which I had not noticed in life before. I had so identified religion with the Bible that I could not conceive them apart. When the foundation proved false, the whole structure came rattling about my ears. And then good old Carlyle came to the rescue; and partly from him, and partly from my own broodings, I made a little hut of my own, which has kept me snug ever since, and has even served to shelter a friend or two besides.

The first and main thing was to get it thoroughly soaked into one that the existence of a Creator and an indication of His attributes does in no way depend upon Jewish poets, nor upon human paper or printing ink. On the contrary, all such efforts to realise Him must only belittle Him, bringing the Infinite down to the narrow terms of human thought, at a time when that thought was in the main less spiritual than it is at present. Even the most material of modern minds would flinch at depicting the Deity as ordering wholesale executions, and hacking kings to pieces upon the horns of altars.

Then having prepared your mind for a higher (if perhaps a vaguer) idea of the Deity, proceed to study Him in His works, which cannot be counterfeited or manipulated. Nature is the true revelation of the Deity to man. The nearest green field is the inspired page from which you may read all that it is needful for you to know.

I confess that I have never been able to understand the position of the atheist. In fact, I have come to disbelieve in his existence, and to look upon the word as a mere term of theological reproach. It may represent a temporary condition, a passing mental phase, a defiant reaction against an anthropomorphic ideal; but I cannot conceive that any man can continue to survey Nature and to deny that there are laws at work which display intelligence and power. The very existence of a world carries with it the proof of a world-maker, as the table guarantees the pre-existence of the carpenter. Granting this, one may form what conception one will of that Maker, but one cannot be an atheist.

Wisdom and power and means directed to an end run all through the scheme of Nature. What proof do we want, then, from a book? If the man who observes the myriad stars, and considers that they and their innumerable satellites move in their serene dignity through the heavens, each swinging clear of the other’s orbit — if, I say, the man who sees this cannot realise the Creator’s attributes without the help of the book of Job, then his view of things is beyond my understanding. Nor is it only in the large things that we see the ever present solicitude of some intelligent force. Nothing is too tiny for that fostering care. We see the minute proboscis of the insect carefully adjusted to fit into the calyx of the flower, the most microscopic hair and gland each with its definite purposeful function to perform. What matter whether these came by special creation or by evolution? We know as a matter of fact that they came by evolution, but that only defines the law. It does not explain it.

But if this power has cared for the bee so as to furnish it with its honey bag and its collecting forceps, and for the lowly seed so as to have a thousand devices by which it reaches a congenial soil, then is it conceivable that we, the highest product of all, are overlooked? It is NOT conceivable. The idea is inconsistent with the scheme of creation as we see it. I say again that no faith is needed to attain the certainty of a most watchful Providence.

And with this certainty surely we have all that is necessary for an elemental religion. Come what may after death, our duties lie clearly defined before us in this life; and the ethical standard of all creeds agrees so far that there is not likely to be any difference of opinion as to that. The last reformation simplified Catholicism. The coming one will simplify Protestantism. And when the world is ripe for it another will come and simplify that. The ever improving brain will give us an ever broadening creed. Is it not glorious to think that evolution is still living and acting — that if we have an anthropoid ape as an ancestor, we may have archangels for our posterity?

Well, I really never intended to inflict all this upon you, Bertie. I thought I could have made my position clear in a page or so. But you can see how one point has brought up another. Even now I am leaving so much unsaid. I can see with such certainty exactly what you will say. “If you deduce a good Providence from the good things in nature, what do you make of the evil?” That’s what you will say. Suffice it that I am inclined to deny the existence of evil. Not another word will I say upon the subject; but if you come back to it yourself, then be it on your own head.

You remember that when I wrote last I had just returned from visiting the Cullingworths at Avonmouth, and that he had promised to let me know what steps he took in appeasing his creditors. As I expected, I have not had one word from him since. But in a roundabout way I did get some news as to what happened. From this account, which was second-hand, and may have been exaggerated, Cullingworth did exactly what I had recommended, and calling all his creditors together he made them a long statement as to his position. The good people were so touched by the picture that he drew of a worthy man fighting against adversity that several of them wept, and there was not only complete unanimity as to letting their bills stand over, but even some talk of a collection then and there to help Cullingworth on his way. He has, I understand, left Avonmouth, but no one has any idea what has become of him. It is generally supposed that he has gone to England. He is a strange fellow, but I wish him luck wherever he goes.

When I came back I settled down once more to the routine of my father’s practice, holding on there until something may turn up. And for six months I have had to wait; a weary six months they have been. You see I cannot ask my father for money — or, at least, I cannot bring myself to take an unnecessary penny of his money — for I know how hard a fight it is with him to keep the roof over our heads and pay for the modest little horse and trap which are as necessary to his trade as a goose is to a tailor. Foul fare the grasping taxman who wrings a couple of guineas from us on the plea that it is a luxury! We can just hold on, and I would not have him a pound the poorer for me. But you can understand, Bertie, that it is humiliating for a man of my age to have to go about without any money in my pocket. It affects me in so many petty ways. A poor man may do me a kindness, and I have to seem mean in his eyes. I may want a flower for a girl, and must be content to appear ungallant. I don’t know why I should be ashamed of this, since it is no fault of mine, and I hope that I don’t show it to any one else that I AM ashamed of it; but to you, my dear Bertie, I don’t mind confessing that it hurts my self-respect terribly.

I have often wondered why some of those writing fellows don’t try their hands at drawing the inner life of a young man from about the age of puberty until he begins to find his feet a little. Men are very fond of analysing the feelings of their heroines, which they cannot possibly know anything about, while they have little to say of the inner development of their heroes, which is an experience which they have themselves undergone. I should like to try it myself, but it would need blending with fiction, and I never had a spark of imagination. But I have a vivid recollection of what I went through myself. At the time I thought (as everybody thinks) that it was a unique experience; but since I have heard the confidences of my father’s patients I am convinced that it is the common lot. The shrinking, horrible shyness, alternating with occasional absurd fits of audacity which represent the reaction against it, the longing for close friendship, the agonies over imaginary slights, the extraordinary sexual doubts, the deadly fears caused by non-existent diseases, the vague emotion produced by all women, and the half-frightened thrill by particular ones, the aggressiveness caused by fear of being afraid, the sudden blacknesses, the profound self-distrust — I dare bet that you have felt every one of them, Bertie, just as I have, and that the first lad of eighteen whom you see out of your window is suffering from them now.