been brought in during his absence, and the vicar was taking the single glass of whisky-and-water he allowed himself before going to bed. Basil, who was in a singularly alert and observant mood, noticed that a glass of plain seltzer water stood before the millionaire.
Gortre's personal acquaintance with Schuabe was of the slightest. He had met him once or twice on the platform of big meetings, and that was all. A simple curate, unless socially,—and Schuabe did not enter into the social life of Walktown, being almost always in London,—he would not be very likely to come in the way of this mammoth.
But Schuabe greeted him with marked cordiality, and he sat down to listen to the two men.
In two minutes he was fascinated, in five he realised, with a quick and unpleasant sense of inferiority, how ignorant he was beside these two. In Schuabe the vicar found a man whose knowledge was as wide and scholarship as profound as his own. From a purely intellectual standpoint, probably Gortre and Schuabe were more nearly on a level, but in pure knowledge he was nowhere. He wondered, as he listened, if the generation immediately preceding his own had been blessed with more time for culture, if the foundation had been surer and more comprehensive, when they were alumni of the "loving mother" in the South.
They were discussing archæological questions connected with the Holy Land.
Schuabe possessed a profound and masterly knowledge of the whole Jewish background to the Gospel picture, not merely of the archæology, which in itself is a life study, but of the essential characteristics of Jewish thought and feeling, which is far more.
Of course, every now and again the conversation
