‘THE BISHOP IS out of hand,’ Ernest wrote me. ‘He is clear up in the air. Tonight he is going to begin putting to rights this very miserable world of ours. He is going to deliver his message. He has told me so, and I cannot dissuade him. To-night he is chairman of the I.P.H., and he will embody his message in his introductory remarks.
‘May I bring you to hear him? Of course, he is foredoomed to futility. It will break your heart—it will break his; but for you it will be an excellent object lesson. You know, dear heart, how proud I am because you love me. And because of that I want you to know my fullest value, I want to redeem, in your eyes, some small measure of my unworthiness. And so it is that my pride desires that you shall know my thinking is correct and right. My views are harsh; the futility of so noble a soul as the Bishop will show you the compulsion for such harshness. So come to-night. Sad though this night’s happening will be, I feel that it will but draw you more closely to me.’
The I.P.H. held its convention that night in San Francisco. This convention had been called to consider public immorality and the remedy for it. Bishop Morehouse presided. He was very nervous as he sat on the platform, and I could see the high tension he was under. By his side were Bishop Dickinson; H. H. Jones, the head of the ethical department in the University of California; Mrs. W. W. Hurd, the great charity organizer; Philip Ward, the equally great philanthropist; and several lesser luminaries in the field of morality and charity. Bishop Morehouse arose and abruptly began:
‘I was in my brougham, driving through the streets. It was night-time. Now and then I looked through the carriage windows, and suddenly my eyes seemed to be opened, and I saw things as they really are. At first I covered my eyes with my hands to shut out the awful sight, and then, in the darkness, the question came to me: What is to be done? What is to be done? A little later the question came to me in another way: What would the Master do? And with the question a great light seemed to fill the place, and I saw my duty sun-clear, as Saul saw his on the way to Damascus.
‘I stopped the carriage, got out, and, after a few minutes’ conversation, persuaded two of the public women to get into the brougham with me. If Jesus was right, then these two unfortunates were my sisters, and the only hope of their purification was in my affection and tenderness.
‘I live in one of the loveliest localities of San Francisco. The house in which I live cost a hundred thousand dollars, and its furnishings, books, and works of art cost as much more. The house is a mansion. No, it is a palace, wherein there are many servants. I never knew what palaces were good for. I had thought they were to live in. But now I know. I took the two women of the street to my palace, and they are going to stay with me. I hope to fill every room in my palace with such sisters as they.’
The audience had been growing more and more restless and unsettled, and the faces of those that sat on the platform had been betraying greater and greater dismay and consternation. And at this point Bishop Dickinson arose, and with an expression of disgust on his face, fled from the platform and the hall. But Bishop Morehouse, oblivious to all, his eyes filled with his vision, continued:
‘Oh, sisters and brothers, in this act of mine I find the solution of all my difficulties. I didn’t know what broughams were made for, but now I know. They are made to carry the weak, the sick, and the aged; they are made to show honor to those who have lost the sense even of shame.
‘I did not know what palaces were made for, but now I have found a use for them. The palaces of the Church should be hospitals and nurseries for those who have fallen by the wayside and are perishing.’
He made a long pause, plainly overcome by the thought that was in him, and nervous how best to express it.
‘I am not fit, dear brethren, to tell you anything about morality. I have lived in shame and hypocrisies too long to be able to help others; but my action with those women, sisters of mine, shows me that the better way is easy to find. To those who believe in Jesus and his gospel there can be no other relation between man and man than the relation of affection. Love alone is stronger than sin—stronger than death. I therefore say to the rich among you that it is their duty to do what I have done and am doing. Let each one of you who is prosperous take into his house some thief and treat him as his brother, some unfortunate and treat her as his sister, and San Francisco will need no police force and no magistrates; the prisons will be turned into hospitals, and the criminal will disappear with his crime.
‘We must give ourselves and not our money alone. We must do as Christ did; that is the message of the Church today. We have wandered far from the Master’s teaching. We are consumed in our own flesh-pots. We have put mammon in the place of Christ. I have here a poem that tells the whole story. I should like to read it to you. It was written by an erring soul who yet saw clearly. It must not be mistaken for an attack upon the Catholic Church. It is an attack upon all churches, upon the pomp and splendor of all churches that have wandered from the Master’s path and hedged themselves in from his lambs. Here it is:
The audience was agitated, but unresponsive. Yet Bishop Morehouse was not aware of it. He held steadily on his way.
‘And so I say to the rich among you, and to all the rich, that bitterly you oppress the Master’s lambs. You have hardened your hearts. You have closed your ears to the voices that are crying in the land—the voices of pain and sorrow that you will not hear but that some day will be heard. And so I say—’
But at this point H. H. Jones and Philip Ward, who had already risen from their chairs, led the Bishop off the platform, while the audience sat breathless and shocked.
Ernest laughed harshly and savagely when he had gained the street. His laughter jarred upon me. My heart seemed ready to burst with suppressed tears.
‘He has delivered his message,’ Ernest cried. ‘The manhood and the deep-hidden, tender nature of their Bishop burst out, and his Christian audience, that loved him, concluded that he was crazy! Did you see them leading him so solicitously from the platform? There must have been laughter in hell at the spectacle.’
‘Nevertheless, it will make a great impression, what the Bishop did and said to-night,’ I said.
‘Think so?’ Ernest queried mockingly.
‘It will make a sensation,’ I asserted. ‘Didn’t you see the reporters scribbling like mad while he was speaking?’
‘Not a line of which will appear in to-morrow’s papers.’
‘I can’t believe it,’ I cried.
‘Just wait and see,’ was the answer. ‘Not a line, not a thought that he uttered. The daily press? The daily suppressage!’
‘But the reporters,’ I objected. ‘I saw them.’
‘Not a word that he uttered will see print. You have forgotten the editors. They draw their salaries for the policy they maintain. Their policy is to print nothing that is a vital menace to the established. The Bishop’s utterance was a violent assault upon the established morality. It was heresy. They led him from the platform to prevent him from uttering more heresy. The newspapers will purge his heresy in the oblivion of silence. The press of the United States? It is a parasitic growth that battens on the capitalist class. Its function is to serve the established by moulding public opinion, and right well it serves it.
‘Let me prophesy. To-morrow’s papers will merely mention that the Bishop is in poor health, that he has been working too hard, and that he broke down last night. The next mention, some days hence, will be to the effect that he is suffering from nervous prostration and has been given a vacation by his grateful flock. After that, one of two things will happen: either the Bishop will see the error of his way and return from his vacation a well man in whose eyes there are no more visions, or else he will persist in his madness, and then you may expect to see in the papers, couched pathetically and tenderly, the announcement of his insanity. After that he will be left to gibber his visions to padded walls.’
‘Now there you go too far!’ I cried out.
‘In the eyes of society it will truly be insanity,’ he replied. ‘What honest man, who is not insane, would take lost women and thieves into his house to dwell with him sisterly and brotherly? True, Christ died between two thieves, but that is another story. Insanity? The mental processes of the man with whom one disagrees, are always wrong. Therefore the mind of the man is wrong. Where is the line between wrong mind and insane mind? It is inconceivable that any sane man can radically disagree with one’s most sane conclusions.
‘There is a good example of it in this evening’s paper. Mary McKenna lives south of Market Street. She is a poor but honest woman. She is also patriotic. But she has erroneous ideas concerning the American flag and the protection it is supposed to symbolize. And here’s what happened to her. Her husband had an accident and was laid up in hospital three months. In spite of taking in washing, she got behind in her rent. Yesterday they evicted her. But first, she hoisted an American flag, and from under its folds she announced that by virtue of its protection they could not turn her out on to the cold street. What was done? She was arrested and arraigned for insanity. To-day she was examined by the regular insanity experts. She was found insane. She was consigned to the Napa Asylum.’
‘But that is far-fetched,’ I objected. ‘Suppose I should disagree with everybody about the literary style of a book. They wouldn’t send me to an asylum for that.’
‘Very true,’ he replied. ‘But such divergence of opinion would constitute no menace to society. Therein lies the difference. The divergence of opinion on the parts of Mary McKenna and the Bishop do menace society. What if all the poor people should refuse to pay rent and shelter themselves under the American flag? Landlordism would go crumbling. The Bishop’s views are just as perilous to society. Ergo, to the asylum with him.’
But still I refused to believe.
‘Wait and see,’ Ernest said, and I waited.
Next morning I sent out for all the papers. So far Ernest was right. Not a word that Bishop Morehouse had uttered was in print. Mention was made in one or two of the papers that he had been overcome by his feelings. Yet the platitudes of the speakers that followed him were reported at length.
Several days later the brief announcement was made that he had gone away on a vacation to recover from the effects of overwork. So far so good, but there had been no hint of insanity, nor even of nervous collapse. Little did I dream the terrible road the Bishop was destined to travel—the Gethsemane and crucifixion that Ernest had pondered about.
 There is no clew to the name of the organization for which these initials stand.
 It took but a few minutes to cross by ferry from Berkeley to San Francisco. These, and the other bay cities, practically composed one community.
 Oscar Wilde, one of the lords of language of the nineteenth century of the Christian Era.