Prince’s next great victory was won in the Sunday School, where he ‘had laboured fourteen months without witnessing so much as one child become even serious.’ On December 10th, 1841, about fifty children were assembled in the Charlinch school. ‘In a few minutes, the Holy Ghost came upon the minister with the most tremendous power. . . . About twenty of the children were pierced to the heart by it, and appeared to be in great distress; but the bigger boys continued unmoved, and some of them even seemed disposed to laugh. In a short time, however, the word reached them too, and they were smitten to the heart with a most dreadful conviction of their sin and danger. . . .
In about ten minutes the spectacle presented by the schoolroom was truly awful; out of fifty children present there were not so many as ten that could stand upright. Boys and girls, great and small together, were either leaning against the wall quite overcome by their feelings of distress, or else bowed down with their faces hidden in their hands, and sobbing in the severest agony.’ The triumph was complete. ‘Who can possibly resist the conviction that the hand of the Lord hath done this?’ Certainly not the Reverend Henry James Prince.
The revivalists were so excessively zealous that, in May 1842, the Bishop of Bath and Wells revoked Mr. Prince’s licence to preach. Charlinch was becoming too hot to hold its curate. He migrated; but a similar fate overtook him in two other parishes. Finally, ‘after some months waiting on God for guidance in faith and prayer,’ he left the Established Church and started to preach on his own—at Brighton, where he founded an Adullam Chapel; at Weymouth, where Mr. Starky, who had also had a difference with the Bishop, was ministering to a considerable flock of Starkyites; at Spaxton, a village near Charlinch and the site of the future Agapemone.
The heroes of tragedy are torn between love and honour—in other words, between egoism and egotism, between craving and pride, between the urge to indulge oneself and the urge to dominate others. In Prince there was no conflict. The two motives presented themselves not simultaneously but in succession. He began with the pursuit of honour and, having achieved it, went on to love. His first systematic efforts at justification were made on behalf of his ambition and vanity; it was not till later that he used his theology and his religious experiences for moralizing his sensualities.
It was in the spring of 1843 that he wrote to his friend Rees to inform him that the Holy Ghost had taken up its residence within himself; and by the end of the same year he had evolved a complete system of theology, based firmly upon the foundation of unquestionable experience: the experience of his identity with the spirit of God. This theology subsequently underwent certain modifications under the pressure of his desires. As the claims of sensuality became more insistent, new theological dogmas had to be invented to justify them. In 1843 pride and vanity were in the ascendant, and the refinements of the doctrine elaborated twelve years later in The Little Book Open—refinements intended to sanctify Prince’s cravings for the certo balsamo—had not yet been invented. The fully developed doctrine will be described in due course.
Meanwhile, we must see how Brother Prince, as he now called himself, was guided to deal with the important problem of finance. His methods were simplicity itself. Disciples would come down to breakfast to find a note couched in some such words as these: ‘The Lord hath need of £50 to be used for a special purpose unto His glory. The spirit would have this known unto you. Amen.’ So great was the faith of those to whom such communications were addressed that they would sit down at once to draw the cheque. So far so good. But it soon became clear that what the Lord really needed was capital—a good solid lump of it. And in due course the capital appeared. Here is the story of the first twenty thousand.
After being deprived of his curacy at Charlinch, Prince spent some months as curate of Stoke, in Suffolk. Here he made the acquaintance of Mr. and Mrs. Nottidge, and their four unmarried daughters. These ladies, who were no longer in their first youth, became Prince’s disciples and, when he left Stoke (under orders, this time, from the Bishop of Ely), followed him to Brighton and subsequently into the west of England. In 1844, Mr. Nottidge died, leaving each of his daughters about six thousand pounds. Shortly afterwards God intimated to Brother Prince that it was His will that three of the Miss Nottidges, Agnes, Harriet and Clara, should marry three of Prince’s followers, George Thomas, Lewis Price and William Cobbe, respectively.
The ladies hesitated for a moment, then decided that the will of God must be obeyed, and the three marriages were celebrated simultaneously, at Swansea, on July 9th, 1845. In the following year Agnes parted from her husband—not, however, before parting with her six thousand pounds, which had been made over on her marriage to Mr. Thomas, who in his turn had made them over (for such was the will of God) to Brother Prince. The Cobbes and Prices did likewise. These gifts, to which were added a thousand pounds from Starky, and no less than ten thousand from a Mr. Malin and four Miss Malins, formed the nucleus of a considerable fortune which was afterwards invested in the purchase and maintenance of the Agapemone.
Meanwhile, the fourth Miss Nottidge (aged forty-four and called Louisa) had returned to her mother in Suffolk. Not for long, however. In December 1845 she came at Prince’s invitation—or rather, at the invitation of the Holy Ghost—to Weymouth; thence, after some months, migrated to Charlinch. She was living quietly there in a cottage, with Mrs. Prince, when her brother, the Rev. Edmund Nottidge, and her brother-in-law, Frederick Ripley, drove up in a chaise and abducted her.
Louisa was taken first of all to her mother’s house in London; but on ‘declaring that Prince was the Almighty in human form, she was, on the 12th of November 1846, upon the usual medical certificate, placed in a private lunatic asylum in Middlesex, where she continued until the 14th of May 1848, when she was discharged by the order of the Lunacy Commissioner.’ From the asylum, Louisa hurried straight back to Spaxton and, within three days of her release, had transferred the whole of her property to Brother Prince.
These six thousand pounds were dearly bought; for their transfer was to lead, twelve years later, to a lawsuit which was a source of much pain to the Spaxton community. Louisa died in 1858, and in 1860 her brother, Ralph Nottidge, filed a suit against Prince in the Court of Chancery, for the return of £5728, 7s. 7d. ‘In 1848,’ runs the summary of the case in the Law Journal Reports, ‘a person pretending that he had a divine mission obtained a gift of stock from a lady by imposing a belief on her mind that he sustained a supernatural character.
The lady’s relations were aware of the gift at the time it was made, and she resided with and was supported by the donee from 1848 up to her death in 1858. Upon a bill by the administrator of the lady, the Court ordered the donee to refund the stock, with interest thereon from the time of her death.’ And now the point which made the decision worthy of record: ‘Whether the donee really believed that he was the supernatural being he represented himself to be, was immaterial.’
At the time of Louisa’s release from her asylum, Nottidge v. Prince was still in the distant future. The present was a season of triumph. Crowds came to listen to the preaching of the Two Witnesses, as Prince and Starky called themselves; the number of believers increased; money came pouring in. Brother Prince decided to found a community to be called The Agapemone, or Abode of Love. Two hundred acres of land were bought at Spaxton, a handsome mansion erected, gardens laid out. The hothouses were filled with exotic plants, the stables with magnificent horses, the cellars with the choicest Madeira and claret.
There was a chapel, complete with stained-glass windows and Gothic trimmings, but a chapel that was at the same time the principal drawing-room. It was furnished with arm-chairs, a comfortable sofa and a billiard-table. To the sinless and perfected inhabitants of the Agapemone all activities were holy; a game of snooker was a sacrament like any other.
Into the Agapemone Brother Prince settled down with some sixty disciples—gentlefolk and servants. His state, in these early years, was lordly. He bought the Queen-Dowager’s equipage with four white horses and drove through the countryside as though he were an emperor. In London, when he visited the Great Exhibition
