The Autobiography of Mark Rutherford, Edited by his friend Reuben ShapcottWhite, William Hale
General
The Autobiography of Mark Rutherford, Edited by his friend Reuben Shapcott
White, William Hale
Religious fiction
While I was waiting his pleasure he came out and spoke to one or two of
his miserable subordinates words of directest and sharpest rebuke,
without anger or the least loss of self-possession, and yet without the
least attempt to mitigate their severity. I meditated much upon him. If
ever I had occasion to rebuke anybody, I always did it apologetically,
unless I happened to be in a flaming passion—and this was my habit, not
from any respectable motive of consideration for the person rebuked, but
partly because I am timid, and partly because I shrink from giving pain.
This man said with perfect ease what I could not have said unless I had
been wrought up to white heat. With all my dislike to him, I envied him:
I envied his complete certainty; for although his language was harsh in
the extreme, he was always sure of his ground, and the victim upon whom
his lash descended could never say that he had given absolutely no reason
for the chastisement, and that it was altogether a mistake. I envied
also his ability to make himself disagreeable and care nothing about it;
his power to walk in his own path, and his resolve to succeed, no matter
what the cost might be.
As I left him, it occurred to me that I might be more successful perhaps
with a publisher of whom I had heard, who published and sold books of a
sceptical turn. To him I accordingly went, and although I had no
introductions or recommendatory letters, I was received, if not with a
cordiality, at least with an interest which surprised me. He took me
into a little back shop, and after hearing patiently what I wanted, he
asked me somewhat abruptly what I thought of the miracles in the Bible.
This was a curious question if he wished to understand my character; but
his mind so constantly revolved in one circle, and existed so completely
by hostility to the prevailing orthodoxy, that belief or disbelief in it
was the standard by which he judged men. It was a very absurd standard
doubtless, but no more absurd than many others, and not so absurd then as
it would be now, when heresy is becoming more fashionable.
I explained to him as well as I could what my position was; that I did
not suppose that the miracles actually happened as they are recorded, but
that, generally speaking, the miracle was a very intense statement of a
divine truth; in fact, a truth which was felt with a more than common
intensity seemed to take naturally a miraculous expression. Hence, so
far from neglecting the miraculous stories of the Bible as simply outside
me, I rejoiced in them more, perhaps, than in the plain historical or
didactic prose.
He seemed content, although hardly to comprehend, and the result was that
he asked me if I would help him in his business. In order to do this, it
would be more economical if I would live in his house, which was too big
for him. He promised to give me £40 a year, in addition to board and
lodging. I joyously assented, and the bargain was struck.
Public-domain text, read in full here on John Shaqi.
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