Of Human Bondage

XXIV Professor Erlin gave Philip a lesson every day. He made out a list of books which Philip was to read till he was ready for the final achievement of Faust, and meanwhile, ingeniously enough, started him on a German translation of one of the plays by Shakespeare which Philip had studied at school. It was the period in Germany of Goethe’s highest fame. Notwithstanding his rather condescending attitude towards patriotism he had been adopted as the national poet, and seemed since the war of seventy to be one of the most significant glories of national unity. The enthusiastic seemed in the wildness of the Walpurgisnacht to hear the rattle of artillery at Gravelotte. But one mark of a writer’s greatness is that different minds can find in him different inspirations; and Professor Erlin, who hated the Prussians, gave his enthusiastic admiration to Goethe because his works, Olympian and sedate, offered the only refuge for a sane mind against the onslaughts of the present generation. There was a dramatist whose name of late had been much heard at Heidelberg, and the winter before one of his plays had been given at the theatre amid the cheers of adherents and the hisses of decent people. Philip heard discussions about it at the Frau Professor’s long table, and at these Professor Erlin lost his wonted calm: he beat the table with his fist, and drowned all opposition with the roar of his fine deep voice. It was nonsense and obscene nonsense. He forced himself to sit the play out, but he did not know whether he was more bored or nauseated. If that was what the theatre was coming to, then it was high time the police stepped in and closed the playhouses. He was no prude and could laugh as well as anyone at the witty immorality of a farce at the Palais Royal, but here was nothing but filth. With an emphatic gesture he held his nose and whistled through his teeth. It was the ruin of the family, the uprooting of morals, the destruction of Germany. “Aber, Adolf,” said the Frau Professor from the other end of the table. “Calm yourself.” He shook his fist at her. He was the mildest of creatures and ventured upon no action of his life without consulting her. “No, Helene, I tell you this,” he shouted. “I would sooner my daughters were lying dead at my feet than see them listening to the garbage of that shameless fellow.” The play was The Doll’s House and the author was Henrik Ibsen. Professor Erlin classed him with Richard Wagner, but of him he spoke not with anger but with good-humoured laughter. He was a charlatan but a successful charlatan, and in that was always something for the comic spirit to rejoice in. “Verruckter Kerl! A madman!” he said. He had seen Lohengrin and that passed muster. It was dull but no worse. But Siegfried! When he mentioned it Professor Erlin leaned his head on his hand and bellowed with laughter. Not a melody in it from beginning to end! He could imagine Richard Wagner sitting in his box and laughing till his sides ached at the sight of all the people who were taking it seriously. It was the greatest hoax of the nineteenth century. He lifted his glass of beer to his lips, threw back his head, and drank till the glass was empty. Then wiping his mouth with the back of his hand, he said: “I tell you young people that before the nineteenth century is out Wagner will be as dead as mutton. Wagner! I would give all his works for one opera by Donizetti.” XXV The oddest of Philip’s masters was his teacher of French. Monsieur Ducroz was a citizen of Geneva. He was a tall old man, with a sallow skin and hollow cheeks; his gray hair was thin and long. He wore shabby black clothes, with holes at the elbows of his coat and frayed trousers. His linen was very dirty. Philip had never seen him in a clean collar. He was a man of few words, who gave his lesson conscientiously but without enthusiasm, arriving as the clock struck and leaving on the minute. His charges were very small. He was taciturn, and what Philip learnt about him he learnt from others: it appeared that he had fought with Garibaldi against the Pope, but had left Italy in disgust when it was clear that all his efforts for freedom, by which he meant the establishment of a republic, tended to no more than an exchange of yokes; he had been expelled from Geneva for it was not known what political offences. Philip looked upon him with puzzled surprise; for he was very unlike his idea of the revolutionary: he spoke in a low voice and was extraordinarily polite; he never sat down till he was asked to; and when on rare occasions he met Philip in the street took off his hat with an elaborate gesture; he never laughed, he never even smiled. A more complete imagination than Philip’s might have pictured a youth of splendid hope, for he must have been entering upon manhood in 1848 when kings, remembering their brother of France, went about with an uneasy crick in their necks; and perhaps that passion for liberty which passed through Europe, sweeping before it what of absolutism and tyranny had reared its head during the reaction from the revolution of 1789, filled no breast with a hotter fire. One might fancy him, passionate with theories of human equality and human rights, discussing, arguing, fighting behind barricades in Paris, flying before the Austrian cavalry in Milan, imprisoned here, exiled from there, hoping on and upborne ever with the word which seemed so magical, the word Liberty; till at last, broken with disease and starvation, old, without means to keep body and soul together but such lessons as he could pick up from poor students, he found himself in that little neat town under the heel of a personal tyranny greater than any in Europe. Perhaps his taciturnity hid a contempt for the human race which had abandoned the great dreams of his youth and now wallowed in sluggish ease; or perhaps these thirty years of revolution had taught him that men are unfit for liberty, and he thought that he had spent his life in the pursuit of that which was not worth the finding. Or maybe he was tired out and waited only with indifference for the release of death. One day Philip, with the bluntness of his age, asked him if it was true he had been with Garibaldi. The old man did not seem to attach any importance to the question. He answered quite quietly in as low a voice as usual. “Oui, monsieur.” “They say you were in the Commune?” “Do they? Shall we get on with our work?” He held the book open and Philip, intimidated, began to translate the passage he had prepared. One day Monsieur Ducroz seemed to be in great pain. He had been scarcely able to drag himself up the many stairs to Philip’s room: and when he arrived sat down heavily, his sallow face drawn, with beads of sweat on his forehead, trying to recover himself. “I’m afraid you’re ill,” said Philip. “It’s of no consequence.” But Philip saw that he was suffering, and at the end of the hour asked whether he would not prefer to give no more lessons till he was better. “No,” said the old man, in his even low voice. “I prefer to go on while I am able.” Philip, morbidly nervous when he had to make any reference to money, reddened. “But it won’t make any difference to you,” he said. “I’ll pay for the lessons just the same. If you wouldn’t mind I’d like to give you the money for next week in advance.” Monsieur Ducroz charged eighteen pence an hour. Philip took a ten-mark piece out of his pocket and shyly put it on the table. He could not bring himself to offer it as if the old man were a beggar. “In that case I think I won’t come again till I’m better.” He took the coin and, without anything more than the elaborate bow with which he always took his leave, went out. “Bonjour, monsieur.” Philip was vaguely disappointed. Thinking he had done a generous thing, he had expected that Monsieur Ducroz would overwhelm him with expressions of gratitude. He was taken aback to find that the old teacher accepted the present as though it were his due. He was so young, he did not realise how much less is the sense of obligation in those who receive favours than in those who grant them. Monsieur Ducroz appeared again five or six days later. He tottered a little more and was very weak, but seemed to have overcome the severity of the attack. He was no more communicative than he had been before. He remained mysterious, aloof, and dirty. He made no reference to his illness till after the lesson: and then, just as he was leaving, at the door, which he held open, he paused. He hesitated, as though to speak were difficult. “If it hadn’t been for the money you gave me I should have starved. It was all I had to live on.” He made his solemn, obsequious bow, and went out. Philip felt a little lump in his throat. He seemed to realise in a fashion the hopeless bitterness of the old man’s struggle, and how hard life was for him when to himself it was so pleasant. XXVI Philip had spent three months in Heidelberg when one morning the Frau Professor told him that an Englishman named Hayward was coming to stay in the house, and the same evening at supper he saw a new face. For some days the family had lived in a state of excitement. First, as the result of heaven knows what scheming, by dint of humble prayers and veiled threats, the parents of the young Englishman to whom Fraulein Thekla was engaged had invited her to visit them in England, and she had set off with an album of water colours to show how accomplished she was and a bundle of letters to prove how deeply the young man had compromised himself. A week later Fraulein Hedwig with radiant smiles announced that the lieutenant of her affections was coming to Heidelberg with his father and mother. Exhausted by the importunity of their son and touched by the dowry which Fraulein Hedwig’s father offered, the lieutenant’s parents had consented to pass through Heidelberg to make the young woman’s acquaintance. The interview was satisfactory and Fraulein Hedwig had the satisfaction of showing her lover in the Stadtgarten to the whole of Frau Professor Erlin’s household. The silent old ladies who sat at the top of the table near the Frau Professor were in a flutter, and when Fraulein Hedwig said she was to go home at once for the formal engagement to take place, the Frau Professor, regardless of expense, said she would give a Maibowle. Professor Erlin prided himself on his skill in preparing this mild intoxicant, and after supper the large bowl of hock and soda, with scented herbs floating in it and wild strawberries, was placed with solemnity on the round table in the drawing-room. Fraulein Anna teased Philip about the departure of his lady-love, and he felt very uncomfortable and rather melancholy. Fraulein Hedwig sang several songs, Fraulein Anna played the Wedding March, and the Professor sang Die Wacht am Rhein. Amid all this jollification Philip paid little attention to the new arrival. They had sat opposite one another at supper, but Philip was chattering busily with Fraulein Hedwig, and the stranger, knowing no German, had eaten his food in silence. Philip, observing that he wore a pale blue tie, had on that account taken a sudden dislike to him. He was a man of twenty-six, very fair, with long, wavy hair through which he passed his hand frequently with a careless gesture. His eyes were large and blue, but the blue was very pale, and they looked rather tired already. He was clean-shaven, and his mouth, notwithstanding its thin lips, was well-shaped. Fraulein Anna took an interest in physiognomy, and she made Philip notice afterwards how finely shaped was his skull, and how weak was the lower part of his face. The head, she remarked, was the head of a thinker, but the jaw lacked character. Fraulein Anna, foredoomed to a spinster’s life, with her high cheek-bones and large misshapen nose, laid great stress upon character. While they talked of him he stood a little apart from the others, watching the noisy party with a good-humoured but faintly supercilious expression. He was tall and slim. He held himself with a deliberate grace. Weeks, one of the American students, seeing him alone, went up and began to talk to him. The pair were oddly contrasted: the American very neat in his black coat and pepper-and-salt trousers, thin and dried-up, with something of ecclesiastical unction already in his manner; and the Englishman in his loose tweed suit, large-limbed and slow of gesture. Philip did not speak to the newcomer till next day. They found themselves alone on the balcony of the drawing-room before dinner. Hayward addressed him. “You’re English, aren’t you?” “Yes.” “Is the food always as bad it was last night?” “It’s always about the same.” “Beastly, isn’t it?” “Beastly.” Philip had found nothing wrong with the food at all, and in fact had eaten it in large quantities with appetite and enjoyment, but he did not want to show himself a person of so little discrimination as to think a dinner good which another thought execrable. Fraulein Thekla’s visit to England made it necessary for her sister to do more in the house, and she could not often spare the time for long walks; and Fraulein Cacilie, with her long plait of fair hair and her little snub-nosed face, had of late shown a certain disinclination for society. Fraulein Hedwig was gone, and Weeks, the American who generally accompanied them on their rambles, had set out for a tour of South Germany. Philip was left a good deal to himself. Hayward sought his acquaintance; but Philip had an unfortunate trait: from shyness or from some atavistic inheritance of the cave-dweller, he always disliked people on first acquaintance; and it was not till he became used to them that he got over his first impression. It made him difficult of access. He received Hayward’s advances very shyly, and when Hayward asked him one day to go for a walk he accepted only because he could not think of a civil excuse. He made his usual apology, angry with himself for the flushing cheeks he could not control, and trying to carry it off with a laugh. “I’m afraid I can’t walk very fast.” “Good heavens, I don’t walk for a wager. I prefer to stroll. Don’t you remember the chapter in Marius where Pater talks of the gentle exercise of walking as the best incentive to conversation?” Philip was a good listener; though he often thought of clever things to say, it was seldom till after the opportunity to say them had passed; but Hayward was communicative; anyone more experienced than Philip might have thought he liked to hear himself talk. His supercilious attitude impressed Philip. He could not help admiring, and yet being awed by, a man who faintly despised so many things which Philip had looked upon as almost sacred. He cast down the fetish of exercise, damning with the contemptuous word pot-hunters all those who devoted themselves to its various forms; and Philip did not realise that he was merely putting up in its stead the other fetish of culture. They wandered up to the castle, and sat on the terrace that overlooked the town. It nestled in the valley along the pleasant Neckar with a comfortable friendliness. The smoke from the chimneys hung over it, a pale blue haze; and the tall roofs, the spires of the churches, gave it a pleasantly medieval air. There was a homeliness in it which warmed the heart. Hayward talked of Richard Feverel and Madame Bovary, of Verlaine, Dante, and Matthew Arnold. In those days Fitzgerald’s translation of Omar Khayyam was known only to the elect, and Hayward repeated it to Philip. He was very fond of reciting poetry, his own and that of others, which he did in a monotonous sing-song. By the time they reached home Philip’s distrust of Hayward was changed to enthusiastic admiration. They made a practice of walking together every afternoon, and Philip learned presently something of Hayward’s circumstances. He was the son of a country judge, on whose death some time before he had inherited three hundred a year. His record at Charterhouse was so brilliant that when he went to Cambridge the Master of Trinity Hall went out of his way to express his satisfaction that he was going to that college. He prepared himself for a distinguished career. He moved in the most intellectual circles: he read Browning with enthusiasm and turned up his well-shaped nose at Tennyson; he knew all the details of Shelley’s treatment of Harriet; he dabbled in the history of art (on the walls of his rooms were reproductions of pictures by G. F. Watts, Burne-Jones, and Botticelli); and he wrote not without distinction verses of a pessimistic character. His friends told one another that he was a man of excellent gifts, and he listened to them willingly when they prophesied his future eminence. In course of time he became an authority on art and literature. He came under the influence of Newman’s Apologia; the picturesqueness of the Roman Catholic faith appealed to his esthetic sensibility; and it was only the fear of his father’s wrath (a plain, blunt man of narrow ideas, who read Macaulay) which prevented him from ‘going over.’ When he only got a pass degree his friends were astonished; but he shrugged his shoulders and delicately insinuated that he was not the dupe of examiners. He made one feel that a first class was ever so slightly vulgar. He described one of the vivas with tolerant humour; some fellow in an outrageous collar was asking him questions in logic; it was infinitely tedious, and suddenly he noticed that he wore elastic-sided boots: it was grotesque and ridiculous; so he withdrew his mind and thought of the gothic beauty of the Chapel at King’s. But he had spent some delightful days at Cambridge; he had given better dinners than anyone he knew; and the conversation in his rooms had been often memorable. He quoted to Philip the exquisite epigram: “They told me, Herakleitus, they told me you were dead.” And now, when he related again the picturesque little anecdote about the examiner and his boots, he laughed. “Of course it was folly,” he said, “but it was a folly in which there was something fine.” Philip, with a little thrill, thought it magnificent. Then Hayward went to London to read for the Bar. He had charming rooms in Clement’s Inn, with panelled walls, and he tried to make them look like his old rooms at the Hall. He had ambitions that were vaguely political, he described himself as a Whig, and he was put up for a club which was of Liberal but gentlemanly flavour. His idea was to practise at the Bar (he chose the Chancery side as less brutal), and get a seat for some pleasant constituency as soon as the various promises made him were carried out; meanwhile he went a great deal to the opera, and made acquaintance with a small number of charming people who admired the things that he admired. He joined a dining-club of which the motto was, The Whole, The Good, and The Beautiful. He formed a platonic friendship with a lady some years older than himself, who lived in Kensington Square; and nearly every afternoon he drank tea with her by the light of shaded candles, and talked of George Meredith and Walter Pater. It was notorious that any fool could pass the examinations of the Bar Council, and he pursued his studies in a dilatory fashion. When he was ploughed for his final he looked upon it as a personal affront. At the same time the lady in Kensington Square told him that her husband was coming home from India on leave, and was a man, though worthy in every way, of a commonplace mind, who would not understand a young man’s frequent visits. Hayward felt that life was full of ugliness, his soul revolted from the thought of affronting again the cynicism of examiners, and he saw something rather splendid in kicking away the ball which lay at his feet. He was also a good deal in debt: it was difficult to live in London like a gentleman on three hundred a year; and his heart yearned for the Venice and Florence which John Ruskin had so magically described. He felt that he was unsuited to the vulgar bustle of the Bar, for he had discovered that it was not sufficient to put your name on a door to get briefs; and modern politics seemed to lack nobility. He felt himself a poet. He disposed of his rooms in Clement’s Inn and went to Italy. He had spent a winter in Florence and a winter in Rome, and now was passing his second summer abroad in Germany so that he might read Goethe in the original. Hayward had one gift which was very precious. He had a real feeling for literature, and he could impart his own passion with an admirable fluency. He could throw himself into sympathy with a writer and see all that was best in him, and then he could talk about him with understanding. Philip had read a great deal, but he had read without discrimination everything that he happened to come across, and it was very good for him now to meet someone who could guide his taste. He borrowed books from the small lending library which the town possessed and began reading all the wonderful things that Hayward spoke of. He did not read always with enjoyment but invariably with perseverance. He was eager for self-improvement. He felt himself very ignorant and very humble. By the end of August, when Weeks returned from South Germany, Philip was completely under Hayward’s influence. Hayward did not like Weeks. He deplored the American’s black coat and pepper-and-salt trousers, and spoke with a scornful shrug of his New England conscience. Philip listened complacently to the abuse of a man who had gone out of his way to be kind to him, but when Weeks in his turn made disagreeable remarks about Hayward he lost his temper. “Your new friend looks like a poet,” said Weeks, with a thin smile on his careworn, bitter mouth. “He is a poet.” “Did he tell you so? In America we should call him a pretty fair specimen of a waster.” “Well, we’re not in America,” said Philip frigidly. “How old is he? Twenty-five? And he does nothing but stay in pensions and write poetry.” “You don’t know him,” said Philip hotly. “Oh yes, I do: I’ve met a hundred and forty-seven of him.” Weeks’ eyes twinkled, but Philip, who did not understand American humour, pursed his lips and looked severe. Weeks to Philip seemed a man of middle age, but he was in point of fact little more than thirty. He had a long, thin body and the scholar’s stoop; his head was large and ugly; he had pale scanty hair and an earthy skin; his thin mouth and thin, long nose, and the great protuberance of his frontal bones, gave him an uncouth look. He was cold and precise in his manner, a bloodless man, without passion; but he had a curious vein of frivolity which disconcerted the serious-minded among whom his instincts naturally threw him. He was studying theology in Heidelberg, but the other theological students of his own nationality looked upon him with suspicion. He was very unorthodox, which frightened them; and his freakish humour excited their disapproval. “How can you have known a hundred and forty-seven of him?” asked Philip seriously. “I’ve met him in the Latin Quarter in Paris, and I’ve met him in pensions in Berlin and Munich. He lives in small hotels in Perugia and Assisi. He stands by the dozen before the Botticellis in Florence, and he sits on all the benches of the Sistine Chapel in Rome. In Italy he drinks a little too much wine, and in Germany he drinks a great deal too much beer. He always admires the right thing whatever the right thing is, and one of these days he’s going to write a great work. Think of it, there are a hundred and forty-seven great works reposing in the bosoms of a hundred and forty-seven great men, and the tragic thing is that not one of those hundred and forty-seven great works will ever be written. And yet the world goes on.” Weeks spoke seriously, but his gray eyes twinkled a little at the end of his long speech, and Philip flushed when he saw that the American was making fun of him. “You do talk rot,” he said crossly. XXVII Weeks had two little rooms at the back of Frau Erlin’s house, and one of them, arranged as a parlour, was comfortable enough for him to invite people to sit in. After supper, urged perhaps by the impish humour which was the despair of his friends in Cambridge, Mass., he often asked Philip and Hayward to come in for a chat. He received them with elaborate courtesy and insisted on their sitting in the only two comfortable chairs in the room. Though he did not drink himself, with a politeness of which Philip recognised the irony, he put a couple of bottles of beer at Hayward’s elbow, and he insisted on lighting matches whenever in the heat of argument Hayward’s pipe went out. At the beginning of their acquaintance Hayward, as a member of so celebrated a university, had adopted a patronising attitude towards Weeks, who was a graduate of Harvard; and when by chance the conversation turned upon the Greek tragedians, a subject upon which Hayward felt he spoke with authority, he had assumed the air that it was his part to give information rather than to exchange ideas. Weeks had listened politely, with smiling modesty, till Hayward finished; then he asked one or two insidious questions, so innocent in appearance that Hayward, not seeing into what a quandary they led him, answered blandly; Weeks made a courteous objection, then a correction of fact, after that a quotation from some little known Latin commentator, then a reference to a German authority; and the fact was disclosed that he was a scholar. With smiling ease, apologetically, Weeks tore to pieces all that Hayward had said; with elaborate civility he displayed the superficiality of his attainments. He mocked him with gentle irony. Philip could not help seeing that Hayward looked a perfect fool, and Hayward had not the sense to hold his tongue; in his irritation, his self-assurance undaunted, he attempted to argue: he made wild statements and Weeks amicably corrected them; he reasoned falsely and Weeks proved that he was absurd: Weeks confessed that he had taught Greek Literature at Harvard. Hayward gave a laugh of scorn. “I might have known it. Of course you read Greek like a schoolmaster,” he said. “I read it like a poet.” “And do you find it more poetic when you don’t quite know what it means? I thought it was only in revealed religion that a mistranslation improved the sense.” At last, having finished the beer, Hayward left Weeks’ room hot and dishevelled; with an angry gesture he said to Philip: “Of course the man’s a pedant. He has no real feeling for beauty. Accuracy is the virtue of clerks. It’s the spirit of the Greeks that we aim at. Weeks is like that fellow who went to hear Rubenstein and complained that he played false notes. False notes! What did they matter when he played divinely?” Philip, not knowing how many incompetent people have found solace in these false notes, was much impressed. Hayward could never resist the opportunity which Weeks offered him of regaining ground lost on a previous occasion, and Weeks was able with the greatest ease to draw him into a discussion. Though he could not help seeing how small his attainments were beside the American’s, his British pertinacity, his wounded vanity (perhaps they are the same thing), would not allow him to give up the struggle. Hayward seemed to take a delight in displaying his ignorance, self-satisfaction, and wrongheadedness. Whenever Hayward said something which was illogical, Weeks in a few words would show the falseness of his reasoning, pause for a moment to enjoy his triumph, and then hurry on to another subject as though Christian charity impelled him to spare the vanquished foe. Philip tried sometimes to put in something to help his friend, and Weeks gently crushed him, but so kindly, differently from the way in which he answered Hayward, that even Philip, outrageously sensitive, could not feel hurt. Now and then, losing his calm as he felt himself more and more foolish, Hayward became abusive, and only the American’s smiling politeness prevented the argument from degenerating into a quarrel. On these occasions when Hayward left Weeks’ room he muttered angrily: “Damned Yankee!” That settled it. It was a perfect answer to an argument which had seemed unanswerable. Though they began by discussing all manner of subjects in Weeks’ little room eventually the conversation always turned to religion: the theological student took a professional interest in it, and Hayward welcomed a subject in which hard facts need not disconcert him; when feeling is the gauge you can snap your angers at logic, and when your logic is weak that is very agreeable. Hayward found it difficult to explain his beliefs to Philip without a great flow of words; but it was clear (and this fell in with Philip’s idea of the natural order of things), that he had been brought up in the church by law established. Though he had now given up all idea of becoming a Roman Catholic, he still looked upon that communion with sympathy. He had much to say in its praise, and he compared favourably its gorgeous ceremonies with the simple services of the Church of England. He gave Philip Newman’s Apologia to read, and Philip, finding it very dull, nevertheless read it to the end. “Read it for its style, not for its matter,” said Hayward. He talked enthusiastically of the music at the Oratory, and said charming things about the connection between incense and the devotional spirit. Weeks listened to him with his frigid smile. “You think it proves the truth of Roman Catholicism that John Henry Newman wrote good English and that Cardinal Manning has a picturesque appearance?” Hayward hinted that he had gone through much trouble with his soul. For a year he had swum in a sea of darkness. He passed his fingers through his fair, waving hair and told them that he would not for five hundred pounds endure again those agonies of mind. Fortunately he had reached calm waters at last. “But what do you believe?” asked Philip, who was never satisfied with vague statements. “I believe in the Whole, the Good, and the Beautiful.” Hayward with his loose large limbs and the fine carriage of his head looked very handsome when he said this, and he said it with an air. “Is that how you would describe your religion in a census paper?” asked Weeks, in mild tones. “I hate the rigid definition: it’s so ugly, so obvious. If you like I will say that I believe in the church of the Duke of Wellington and Mr. Gladstone.” “That’s the Church of England,” said Philip. “Oh wise young man!” retorted Hayward, with a smile which made Philip blush, for he felt that in putting into plain words what the other had expressed in a paraphrase, he had been guilty of vulgarity. “I belong to the Church of England. But I love the gold and the silk which clothe the priest of Rome, and his celibacy, and the confessional, and purgatory: and in the darkness of an Italian cathedral, incense-laden and mysterious, I believe with all my heart in the miracle of the Mass. In Venice I have seen a fisherwoman come in, barefoot, throw down her basket of fish by her side, fall on her knees, and pray to the Madonna; and that I felt was the real faith, and I prayed and believed with her. But I believe also in Aphrodite and Apollo and the Great God Pan.” He had a charming voice, and he chose his words as he spoke; he uttered them almost rhythmically. He would have gone on, but Weeks opened a second bottle of beer. “Let me give you something to drink.” Hayward turned to Philip with the slightly condescending gesture which so impressed the youth. “Now are you satisfied?” he asked. Philip, somewhat bewildered, confessed that he was. “I’m disappointed that you didn’t add a little Buddhism,” said Weeks. “And I confess I have a sort of sympathy for Mahomet; I regret that you should have left him out in the cold.” Hayward laughed, for he was in a good humour with himself that evening, and the ring of his sentences still sounded pleasant in his ears. He emptied his glass. “I didn’t expect you to understand me,” he answered. “With your cold American intelligence you can only adopt the critical attitude. Emerson and all that sort of thing. But what is criticism? Criticism is purely destructive; anyone can destroy, but not everyone can build up. You are a pedant, my dear fellow. The important thing is to construct: I am constructive; I am a poet.” Weeks looked at him with eyes which seemed at the same time to be quite grave and yet to be smiling brightly. “I think, if you don’t mind my saying so, you’re a little drunk.” “Nothing to speak of,” answered Hayward cheerfully. “And not enough for me to be unable to overwhelm you in argument. But come, I have unbosomed my soul; now tell us what your religion is.” Weeks put his head on one side so that he looked like a sparrow on a perch. “I’ve been trying to find that out for years. I think I’m a Unitarian.” “But that’s a dissenter,” said Philip. He could not imagine why they both burst into laughter, Hayward uproariously, and Weeks with a funny chuckle. “And in England dissenters aren’t gentlemen, are they?” asked Weeks. “Well, if you ask me point-blank, they’re not,” replied Philip rather crossly. He hated being laughed at, and they laughed again. “And will you tell me what a gentleman is?” asked Weeks. “Oh, I don’t know; everyone knows what it is.” “Are you a gentleman?” No doubt had ever crossed Philip’s mind on the subject, but he knew it was not a thing to state of oneself. “If a man tells you he’s a gentleman you can bet your boots he isn’t,” he retorted. “Am I a gentleman?” Philip’s truthfulness made it difficult for him to answer, but he was naturally polite. “Oh, well, you’re different,” he said. “You’re American, aren’t you?” “I suppose we may take it that only Englishmen are gentlemen,” said Weeks gravely. Philip did not contradict him. “Couldn’t you give me a few more particulars?” asked Weeks. Philip reddened, but, growing angry, did not care if he made himself ridiculous. “I can give you plenty.” He remembered his uncle’s saying that it took three generations to make a gentleman: it was a companion proverb to the silk purse and the sow’s ear. “First of all he’s the son of a gentleman, and he’s been to a public school, and to Oxford or Cambridge.” “Edinburgh wouldn’t do, I suppose?” asked Weeks. “And he talks English like a gentleman, and he wears the right sort of things, and if he’s a gentleman he can always tell if another chap’s a gentleman.” It seemed rather lame to Philip as he went on, but there it was: that was what he meant by the word, and everyone he had ever known had meant that too. “It is evident to me that I am not a gentleman,” said Weeks. “I don’t see why you should have been so surprised because I was a dissenter.” “I don’t quite know what a Unitarian is,” said Philip. Weeks in his odd way again put his head on one side: you almost expected him to twitter. “A Unitarian very earnestly disbelieves in almost everything that anybody else believes, and he has a very lively sustaining faith in he doesn’t quite know what.” “I don’t see why you should make fun of me,” said Philip. “I really want to know.” “My dear friend, I’m not making fun of you. I have arrived at that definition after years of great labour and the most anxious, nerve-racking study.” When Philip and Hayward got up to go, Weeks handed Philip a little book in a paper cover. “I suppose you can read French pretty well by now. I wonder if this would amuse you.” Philip thanked him and, taking the book, looked at the title. It was Renan’s Vie de Jesus. XXVIII It occurred neither to Hayward nor to Weeks that the conversations which helped them to pass an idle evening were being turned over afterwards in Philip’s active brain. It had never struck him before that religion was a matter upon which discussion was possible. To him it meant the Church of England, and not to believe in its tenets was a sign of wilfulness which could not fail of punishment here or hereafter. There was some doubt in his mind about the chastisement of unbelievers. It was possible that a merciful judge, reserving the flames of hell for the heathen Mahommedans, Buddhists, and the rest would spare Dissenters and Roman Catholics (though at the cost of how much humiliation when they were made to realise their error!), and it was also possible that He would be pitiful to those who had had no chance of learning the truth, this was reasonable enough, though such were the activities of the Missionary Society there could not be many in this condition but if the chance had been theirs and they had neglected it (in which category were obviously Roman Catholics and Dissenters), the punishment was sure and merited. It was clear that the miscreant was in a parlous state. Perhaps Philip had not been taught it in so many words, but certainly the impression had been given him that only members of the Church of England had any real hope of eternal happiness. One of the things that Philip had heard definitely stated was that the unbeliever was a wicked and a vicious man; but Weeks, though he believed in hardly anything that Philip believed, led a life of Christian purity. Philip had received little kindness in his life, and he was touched by the American’s desire to help him: once when a cold kept him in bed for three days, Weeks nursed him like a mother. There was neither vice nor wickedness in him, but only sincerity and loving-kindness. It was evidently possible to be virtuous and unbelieving. Also Philip had been given to understand that people adhered to other faiths only from obstinacy or self-interest: in their hearts they knew they were false; they deliberately sought to deceive others. Now, for the sake of his German he had been accustomed on Sunday mornings to attend the Lutheran service, but when Hayward arrived he began instead to go with him to Mass. He noticed that, whereas the Protestant church was nearly empty and the congregation had a listless air, the Jesuit on the other hand was crowded and the worshippers seemed to pray with all their hearts. They had not the look of hypocrites. He was surprised at the contrast; for he knew of course that the Lutherans, whose faith was closer to that of the Church of England, on that account were nearer the truth than the Roman Catholics. Most of the men it was largely a masculine congregation were South Germans; and he could not help saying to himself that if he had been born in South Germany he would certainly have been a Roman Catholic. He might just as well have been born in a Roman Catholic country as in England; and in England as well in a Wesleyan, Baptist, or Methodist family as in one that fortunately belonged to the church by law established. He was a little breathless at the danger he had run. Philip was on friendly terms with the little Chinaman who sat at table with him twice each day. His name was Sung. He was always smiling, affable, and polite. It seemed strange that he should frizzle in hell merely because he was a Chinaman; but if salvation was possible whatever a man’s faith was, there did not seem to be any particular advantage in belonging to the Church of England. Philip, more puzzled than he had ever been in his life, sounded Weeks. He had to be careful, for he was very sensitive to ridicule; and the acidulous humour with which the American treated the Church of England disconcerted him. Weeks only puzzled him more. He made Philip acknowledge that those South Germans whom he saw in the Jesuit church were every bit as firmly convinced of the truth of Roman Catholicism as he was of that of the Church of England, and from that he led him to admit that the Mahommedan and the Buddhist were convinced also of the truth of their respective religions. It looked as though knowing that you were right meant nothing; they all knew they were right. Weeks had no intention of undermining the boy’s faith, but he was deeply interested in religion, and found it an absorbing topic of conversation. He had described his own views accurately when he said that he very earnestly disbelieved in almost everything that other people believed. Once Philip asked him a question, which he had heard his uncle put when the conversation at the vicarage had fallen upon some mildly rationalistic work which was then exciting discussion in the newspapers. “But why should you be right and all those fellows like St. Anselm and St. Augustine be wrong?” “You mean that they were very clever and learned men, while you have grave doubts whether I am either?” asked Weeks. “Yes,” answered Philip uncertainly, for put in that way his question seemed impertinent. “St. Augustine believed that the earth was flat and that the sun turned round it.” “I don’t know what that proves.” “Why, it proves that you believe with your generation. Your saints lived in an age of faith, when it was practically impossible to disbelieve what to us is positively incredible.” “Then how d’you know that we have the truth now?” “I don’t.” Philip thought this over for a moment, then he said: “I don’t see why the things we believe absolutely now shouldn’t be just as wrong as what they believed in the past.” “Neither do I.” “Then how can you believe anything at all?” “I don’t know.” Philip asked Weeks what he thought of Hayward’s religion. “Men have always formed gods in their own image,” said Weeks. “He believes in the picturesque.” Philip paused for a little while, then he said: “I don’t see why one should believe in God at all.” The words were no sooner out of his mouth than he realised that he had ceased to do so. It took his breath away like a plunge into cold water. He looked at Weeks with startled eyes. Suddenly he felt afraid. He left Weeks as quickly as he could. He wanted to be alone. It was the most startling experience that he had ever had. He tried to think it all out; it was very exciting, since his whole life seemed concerned (he thought his decision on this matter must profoundly affect its course) and a mistake might lead to eternal damnation; but the more he reflected the more convinced he was; and though during the next few weeks he read books, aids to scepticism, with eager interest it was only to confirm him in what he felt instinctively. The fact was that he had ceased to believe not for this reason or the other, but because he had not the religious temperament. Faith had been forced upon him from the outside. It was a matter of environment and example. A new environment and a new example gave him the opportunity to find himself. He put off the faith of his childhood quite simply, like a cloak that he no longer needed. At first life seemed strange and lonely without the belief which, though he never realised it, had been an unfailing support. He felt like a man who has leaned on a stick and finds himself forced suddenly to walk without assistance. It really seemed as though the days were colder and the nights more solitary. But he was upheld by the excitement; it seemed to make life a more thrilling adventure; and in a little while the stick which he had thrown aside, the cloak which had fallen from his shoulders, seemed an intolerable burden of which he had been eased. The religious exercises which for so many years had been forced upon him were part and parcel of religion to him. He thought of the collects and epistles which he had been made to learn by heart, and the long services at the Cathedral through which he had sat when every limb itched with the desire for movement; and he remembered those walks at night through muddy roads to the parish church at Blackstable, and the coldness of that bleak building; he sat with his feet like ice, his fingers numb and heavy, and all around was the sickly odour of pomatum. Oh, he had been so bored! His heart leaped when he saw he was free from all that. He was surprised at himself because he ceased to believe so easily, and, not knowing that he felt as he did on account of the subtle workings of his inmost nature, he ascribed the certainty he had reached to his own cleverness. He was unduly pleased with himself. With youth’s lack of sympathy for an attitude other than its own he despised not a little Weeks and Hayward because they were content with the vague emotion which they called God and would not take the further step which to himself seemed so obvious. One day he went alone up a certain hill so that he might see a view which, he knew not why, filled him always with wild exhilaration. It was autumn now, but often the days were cloudless still, and then the sky seemed to glow with a more splendid light: it was as though nature consciously sought to put a fuller vehemence into the remaining days of fair weather. He looked down upon the plain, a-quiver with the sun, stretching vastly before him: in the distance were the roofs of Mannheim and ever so far away the dimness of Worms. Here and there a more piercing glitter was the Rhine. The tremendous spaciousness of it was glowing with rich gold. Philip, as he stood there, his heart beating with sheer joy, thought how the tempter had stood with Jesus on a high mountain and shown him the kingdoms of the earth. To Philip, intoxicated with the beauty of the scene, it seemed that it was the whole world which was spread before him, and he was eager to step down and enjoy it. He was free from degrading fears and free from prejudice. He could go his way without the intolerable dread of hell-fire. Suddenly he realised that he had lost also that burden of responsibility which made every action of his life a matter of urgent consequence. He could breathe more freely in a lighter air. He was responsible only to himself for the things he did. Freedom! He was his own master at last. From old habit, unconsciously he thanked God that he no longer believed in Him. Drunk with pride in his intelligence and in his fearlessness, Philip entered deliberately upon a new life. But his loss of faith made less difference in his behaviour than he expected. Though he had thrown on one side the Christian dogmas it never occurred to him to criticise the Christian ethics; he accepted the Christian virtues, and indeed thought it fine to practise them for their own sake, without a thought of reward or punishment. There was small occasion for heroism in the Frau Professor’s house, but he was a little more exactly truthful than he had been, and he forced himself to be more than commonly attentive to the dull, elderly ladies who sometimes engaged him in conversation. The gentle oath, the violent adjective, which are typical of our language and which he had cultivated before as a sign of manliness, he now elaborately eschewed. Having settled the whole matter to his satisfaction he sought to put it out of his mind, but that was more easily said than done; and he could not prevent the regrets nor stifle the misgivings which sometimes tormented him. He was so young and had so few friends that immortality had no particular attractions for him, and he was able without trouble to give up belief in it; but there was one thing which made him wretched; he told himself that he was unreasonable, he tried to laugh himself out of such pathos; but the tears really came to his eyes when he thought that he would never see again the beautiful mother whose love for him had grown more precious as the years since her death passed on. And sometimes, as though the influence of innumerable ancestors, Godfearing and devout, were working in him unconsciously, there seized him a panic fear that perhaps after all it was all true, and there was, up there behind the blue sky, a jealous God who would punish in everlasting flames the atheist. At these times his reason could offer him no help, he imagined the anguish of a physical torment which would last endlessly, he felt quite sick with fear and burst into a violent sweat. At last he would say to himself desperately: “After all, it’s not my fault. I can’t force myself to believe. If there is a God after all and he punishes me because I honestly don’t believe in Him I can’t help it.”