This peroration also fell into an abyss of silence; but after the silence had lasted for a few moments that seemed eternal, some of the more anxious and watchful of the crowd perceived that the statue upon the throne had moved. It was already almost as if a real statue had moved. But when the man spoke, it was not with any of the thunders of a god, but with a casual but decisive action like that of an ordinary magistrate making a decision.
“That is all right,” he said, “give him the Shield.”
It was at this moment that The Movement escaped from the imaginative grasp of Sir Julian Archer. Afterwards, when the great catastrophe had occurred, he was in the habit of saying, with moody sagacity, to his friends at the club that he had always realised that the whole thing was beginning to go wrong. But at the moment, in point of fact, his trouble was that he did not realise anything; the thing seemed to slip out of his hands like the smooth but enormous swelling of some small toy balloon growing big and breaking its string. He had adapted himself with agile grace to the change from fashionable morning dress to fantastic medieval dress. But there he had been supported by a movement in the whole social world around him; not to mention the daughter of a nobleman. He found considerably more difficulty in adapting his medieval dress yet more abruptly to the atmosphere of the hat and the hansom cab. But when Michael Herne suddenly stood up in his high place and began to talk, in a sort of stern and breathless style, he could not take the last leap of logical or illogical connection at all. He seemed to have come into a nonsense world in which events occurred without any sequence. It was impossible to understand anything, except that Herne was in a towering passion about something. Any fellow might be justified, of course, in being in a towering passion when confronted with a hat like that. But the hat had been blighting the landscape for quite a long time without the King-at-Arms taking any official notice of it; and now they seemed to have got on to something quite different. He could not in the least understand what Herne was talking about. He seemed to be telling a story. He was telling it in a strange sort of way; stiff and yet straightforward; somehow as if it were out of the Bible and all that sort of thing. Nobody could possibly have supposed that it was the same story that Douglas Murrel had told. Anyhow, it was not the same story that Julian Archer had heard.
Herne had lost something of the normal slowness of his gesture and diction, and his words seemed to come quicker and quicker; his breathlessness was like that of a man who has received a blow. But Archer could make nothing out of it, except that it was a story about an old man who had a daughter; and how she followed him faithfully in his wanderings, when he had been robbed by thieves and fallen on evil days. Archer saw as in a vision the hard illustrations of an Early Victorian Sunday School story, with a very dowdy daughter and an old man with a long grey beard. They had nothing but each other; they were forgotten by the world: they stood in no man’s way; they threatened nothing and provoked nobody. And even in their hole they were hunted out by strange men, with a cold and causeless malignity that had not the human decency of hate. They examined the man as if he were an animal and dragged him away as if he were already a corpse. They cared nothing for the tragic virtues on which they trampled; or that unbroken lily of loyalty which they stamped into the mire.
“You,” cried the King-at-Arms indignantly to all his enemies who were not there, “You who talk of our rebuilding the ruins of tyranny or bringing back the barbarian crowns of gold! Is it written of kings that they did these things? Is it written even of tyrants? Was a tale like this told of King Richard? Was it told even of King John? You know the worst that can be said of the wildest that the feudal world could do; it is you who say it. You know what John Lackland is in all your popular history taken from Ivanhoe and penny dreadfuls. John is the traitor; John is the tyrant; John is the universal criminal; and what are the crimes of John? That he murdered a royal prince. That he broke faith with an aristocracy of nobles. That he took away a tooth from one wealthy Jewish banker; possibly it was stopped with gold, hence the outcry! That he attacked the King his father or supplanted the King his brother. Ah, it was dangerous to stand high in those days! It was dangerous to be a prince, to be a noble, to be near to the walking whirlwind of the wrath of the King. He that went into the palace often carried his life in his hands; he was entering the cave of the lion, if it was the cave of the Lion Heart. It was unfortunate to be rich and rouse royal envy. It was unfortunate to be powerful. It was unfortunate to be fortunate.
“But when was it spoken of the tyrant, of the mighty hunter before the Lord or the Devil, that he stayed his hunting to turn over a stone to steal the eggs of insects or poked in a pool to separate the tadpole from the frog? When did he have that minute and microscopic malice that could leave nothing untormented, that could hate the helpless more than the proud, that could cover the land with spies to spoil the love-stories of serfs or mobilise an army to carry off an old beggar from his child? The kings rode by and hurled such beggars a curse or a coin; they did not stop laboriously to dismember their little families limb by limb; that the human heart that feeds on its sad affections might suffer the last and longest agony. There were good kings who waited upon the beggars like servants; yes, even when the beggars were lepers. There were bad kings who would have spurned the beggars and ridden on, and then probably remembered it with terror in the hour of death and left money for masses and charities. But they did not chain up a medieval old man merely for his blindness, as they chained up the modern old man merely for his theory about colour-blindness. And this is the sort of spider’s web of worry and misery you have spread over all the unfortunate mass of mankind, because, heaven help us, you are too humane, you are too liberal, you are too philanthropic to endure human government and the name of a king.
“Do you blame us if we have dreamed of a return to simpler things? Do you blame us if we sometimes fancy that a man might not do what all this machinery is doing, if once he were a man and no longer a machine? And what is marching against us to-day except machinery? What has Braintree to tell us to-day except that we are sentimentalists ignorant of science, of social science, of economic science of hard and objective and logical science– of such science as dragged that old man like a leper from all he loved? Let us tell John Braintree that we are not ignorant of science. Let us tell John Braintree that we know too much about science already. Let us tell John Braintree to his teeth that we have had enough of science, enough of enlightenment, enough of education, enough of all his social order with its mantrap of machinery and its death-ray of knowledge. Take this message to John Braintree; all things come to an end and these things are ended. For us there can be no end but the beginning. In the morning of the world, in the Assembly of the Knights, in the house, among the greenwoods of Merry England, in Camelot of the Western Shires, I give the shield to the one man who has done the one deed of all our days worth doing; who has avenged one wrong upon at least one ruffian and saved a woman in distress.”
He stooped from his throne with a swift movement and took the great sword from the man below; lifted and shook it so that it seemed to flame like the sword of St. Michael. And then there sounded over all that staring crowd the ancient words that accompany the Accollade and dedicate a man to God and the cause of the widow and orphan.
CHAPTER XV
THE PARTING OF THE WAYS