Crome Yellow

God? Obviously, the fact of their, from a human point of view, complete uselessness. They were unpractical buildings “carved with knops.” Solomon might have built a library⁠—indeed, what could be more to the taste of the world’s wisest man? He might have dug a reservoir⁠—what more useful in a parched city like Jerusalem? He did neither; he built a house all carved with knops, useless and unpractical. Why? Because he was dedicating the work to God. There had been much talk in Crome about the proposed War Memorial. A War Memorial was, in its very nature, a work dedicated to God. It was a token of thankfulness that the first stage in the culminating world-war had been crowned by the triumph of righteousness; it was at the same time a visibly embodied supplication that God might not long delay the Advent which alone could bring the final peace. A library, a reservoir? Mr. Bodiham scornfully and indignantly condemned the idea. These were works dedicated to man, not to God. As a War Memorial they were totally unsuitable. A lich-gate had been suggested. This was an object which answered perfectly to the definition of a War Memorial: a useless work dedicated to God and carved with knops. One lich-gate, it was true, already existed. But nothing would be easier than to make a second entrance into the churchyard; and a second entrance would need a second gate. Other suggestions had been made. Stained-glass windows, a monument of marble. Both these were admirable, especially the latter. It was high time that the War Memorial was erected. It might soon be too late. At any moment, like a thief in the night, God might come. Meanwhile a difficulty stood in the way. Funds were inadequate. All should subscribe according to their means. Those who had lost relations in the war might reasonably be expected to subscribe a sum equal to that which they would have had to pay in funeral expenses if the relative had died while at home. Further delay was disastrous. The War Memorial must be built at once. He appealed to the patriotism and the Christian sentiments of all his hearers.

Henry Wimbush walked home thinking of the books he would present to the War Memorial Library, if ever it came into existence. He took the path through the fields; it was pleasanter than the road. At the first stile a group of village boys, loutish young fellows all dressed in the hideous ill-fitting black which makes a funeral of every English Sunday and holiday, were assembled, drearily guffawing as they smoked their cigarettes. They made way for Henry Wimbush, touching their caps as he passed. He returned their salute; his bowler and face were one in their unruffled gravity.

In Sir Ferdinando’s time, he reflected, in the time of his son, Sir Julius, these young men would have had their Sunday diversions even at Crome, remote and rustic Crome. There would have been archery, skittles, dancing⁠—social amusements in which they would have partaken as members of a conscious community. Now they had nothing, nothing except Mr. Bodiham’s forbidding Boys’ Club and the rare dances and concerts organised by himself. Boredom or the urban pleasures of the county metropolis were the alternatives that presented themselves to these poor youths. Country pleasures were no more; they had been stamped out by the Puritans.

In Manningham’s Diary for 1600 there was a queer passage, he remembered, a very queer passage. Certain magistrates in Berkshire, Puritan magistrates, had had wind of a scandal. One moonlit summer night they had ridden out with their posse and there, among the hills, they had come upon a company of men and women, dancing, stark naked, among the sheepcotes. The magistrates and their men had ridden their horses into the crowd. How self-conscious the poor people must suddenly have felt, how helpless without their clothes against armed and booted horsemen! The dancers were arrested, whipped, gaoled, set in the stocks; the moonlight dance is never danced again. What old, earthy, Panic rite came to extinction here? he wondered. Who knows?⁠—perhaps their ancestors had danced like this in the moonlight ages before Adam and Eve were so much as thought of. He liked to think so. And now it was no more. These weary young men, if they wanted to dance, would have to bicycle six miles to the town. The country was desolate, without life of its own, without indigenous pleasures. The pious magistrates had snuffed out forever a little happy flame that had burned from the beginning of time.

“And as on Tullia’s tomb one lamp burned clear,
Unchanged for fifteen hundred year⁠ ⁠…”

He repeated the lines to himself, and was desolated to think of all the murdered past.

XIX

Henry Wimbush’s long cigar burned aromatically. The History of Crome lay on his knee; slowly he turned over the pages.

“I can’t decide what episode to read you tonight,” he said thoughtfully. “Sir Ferdinando’s voyages are not without interest. Then, of course, there’s his son, Sir Julius. It was he who suffered from the delusion that his perspiration engendered flies; it drove him finally to suicide. Or there’s Sir Cyprian.” He turned the pages more rapidly. “Or Sir Henry. Or Sir George⁠ ⁠… No, I’m inclined to think I won’t read about any of these.”

“But you must read something,” insisted Mr. Scogan, taking his pipe out of his mouth.

“I think I shall read about my grandfather,” said Henry Wimbush, “and the events that led up to his marriage with the eldest daughter of the last Sir Ferdinando.”

“Good,” said Mr. Scogan. “We are listening.”

“Before I begin reading,” said Henry Wimbush, looking up from the book and taking off the pince-nez which he had just fitted to his nose⁠—“before I begin, I must say a few preliminary words about Sir Ferdinando, the last of the Lapiths. At the death of the virtuous and unfortunate Sir Hercules, Ferdinando found himself in possession of the family fortune, not a little increased by his father’s temperance and