LITMIR.BIZ

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I wrote it. Can't remember. …”

      After I had got him to bed—a service I had learned to perform with more or less proficiency—I sat down to consider the events of the evening, to attempt to get a proportional view. The intensity of my disgust was not hypocritical as I gazed through the open door into the bedroom and recalled the times when I, too, had been in that condition. Tom Peters drunk, and sleeping it off, was deplorable, without doubt; but Hugh Paret drunk was detestable, and had no excuse whatever. Nor did I mean by this to set myself on a higher ethical plane, for I felt nothing but despair and humility. In my state of clairvoyance I perceived that he was a better man, than I, and that his lapses proceeded from a love of liquor and the transcendent sense of good-fellowship that liquor brings.

VII.

       Table of Contents

      The crisis through which I passed at Cambridge, inaugurated by the events I have just related, I find very difficult to portray. It was a religious crisis, of course, and my most pathetic memory concerning it is of the vain attempts to connect my yearnings and discontents with the theology I had been taught; I began in secret to read my Bible, yet nothing I hit upon seemed to point a way out of my present predicament, to give any definite clew to the solution of my life. I was not mature enough to reflect that orthodoxy was a Sunday religion unrelated to a world whose wheels were turned by the motives of self-interest; that it consisted of ideals not deemed practical, since no attempt was made to put them into practice in the only logical manner—by reorganizing civilization to conform with them. The implication was that the Christ who had preached these ideals was not practical. … There were undoubtedly men in the faculty of the University who might have helped me had I known of them; who might have given me, even at that time, a clew to the modern, logical explanation of the Bible as an immortal record of the thoughts and acts of men who had sought to do just what I was seeking to do—connect the religious impulse to life and make it fruitful in life: an explanation, by the way, a thousand-fold more spiritual than the old. But I was hopelessly entangled in the meshes of the mystic, the miraculous and supernatural. If I had analyzed my yearnings, I might have realized that I wanted to renounce the life I had been leading, not because it was sinful, but because it was aimless. I had not learned that the Greek word for sin is “a missing of the mark.” Just aimlessness! I had been stirred with the desire to perform some service for which the world would be grateful: to write great literature, perchance. But it had never been suggested to me that such swellings of the soul are religious, that religion is that kind of feeling, of motive power that drives the writer and the scientist, the statesman and the sculptor as well as the priest and the Prophet to serve mankind for the joy of serving: that religion is creative, or it is nothing: not mechanical, not a force imposed from without, but a driving power within. The “religion” I had learned was salvation from sin by miracle: sin a deliberate rebellion, not a pathetic missing of the mark of life; useful service of man, not the wandering of untutored souls who had not been shown the way. I felt religious. I wanted to go to church, I wanted to maintain, when it was on me, that exaltation I dimly felt as communion with a higher power, with God, and which also was identical with my desire to write, to create. …

      I bought books, sets of Wordsworth and Keats, of Milton and Shelley and Shakespeare, and hid them away in my bureau drawers lest Tom and my friends should see them. These too I read secretly, making excuses for not joining in the usual amusements. Once I walked to Mrs. Bolton's and inquired rather shamefacedly for Hermann Krebs, only to be informed that he had gone out. … There were lapses, of course, when I went off on the old excursions—for the most part the usual undergraduate follies, though some were of a more serious nature; on these I do not care to dwell. Sex was still a mystery. … Always I awoke afterwards to bitter self-hatred and despair. … But my work in English improved, and I earned the commendation and friendship of Mr. Cheyne. With a wisdom for which I was grateful he was careful not to give much sign of it in classes, but the fact that he was “getting soft on me” was evident enough to be regarded with suspicion. Indeed the state into which I had fallen became a matter of increasing concern to my companions, who tried every means from ridicule to sympathy, to discover its cause and shake me out of it. The theory most accepted was that I was in love.

      “Come on now, Hughie—tell me who she is. I won't give you away,” Tom would beg. Once or twice, indeed, I had imagined I was in love with the sisters of Boston classmates whose dances I attended; to these parties Tom, not having overcome his diffidence in respect to what he called “social life,” never could be induced to go.

      It was Ralph who detected the true cause of my discontent. Typical as no other man I can recall of the code to which we had dedicated ourselves, the code that moulded the important part of the undergraduate world and defied authority, he regarded any defection from it in the light of treason. An instructor, in a fit of impatience, had once referred to him as the Mephistopheles of his class; he had fatal attractions, and a remarkable influence. His favourite pastime was the capricious exercise of his will on weaker characters, such as his cousin, Ham Durrett; if they “swore off,” Ralph made it his business to get them drunk again, and having accomplished this would proceed himself to administer a new oath and see that it was kept. Alcohol seemed to have no effect whatever on him. Though he was in the class above me, I met him frequently at a club to which I had the honour to belong, then a suite of rooms over a shop furnished with a pool and a billiard table, easy-chairs and a bar. It has since achieved the dignity of a house of its own.

      We were having, one evening, a “religious” argument, Cinibar, Laurens and myself and some others. I can't recall how it began; I think Cinibar had attacked the institution of compulsory chapel, which nobody defended; there was something inherently wrong, he maintained, with a religion to which men had to be driven against their wills. Somewhat to my surprise I found myself defending a Christianity out of which I had been able to extract but little comfort and solace. Neither Laurens nor Conybear, however, were for annihilating it: although they took the other side of the discussion of a subject of which none of us knew anything, their attacks were but half-hearted; like me, they were still under the spell exerted by a youthful training.

      We were all of us aware of Ralph, who sat at some distance looking over the pages of an English sporting weekly. Presently he flung it down.

      “Haven't you found out yet that man created God, Hughie?” he inquired. “And even if there were a personal God, what reason have you to think that man would be his especial concern, or any concern of his whatever? The discovery of evolution has knocked your Christianity into a cocked hat.”

      I don't remember how I answered him. In spite of the superficiality of his own arguments, which I was not learned enough to detect, I was ingloriously routed. Darwin had kicked over the bucket, and that was all there was to it. … After we had left the club both Conybear and Laurens admitted they were somewhat disturbed, declaring that Ralph had gone too far. I spent a miserable night, recalling the naturalistic assertions he had made so glibly, asking myself again and again how it was that the religion to which I so vainly clung had no greater effect on my actions and on my will, had not prevented me from lapses into degradation. And I hated myself for having argued upon a subject that was still sacred. I believed in Christ, which is to say that I believed that in some inscrutable manner he existed, continued to dominate the world and had suffered on my account.

      To whom should I go now for a confirmation of my wavering beliefs? One of the results—it will be remembered of religion as I was taught it was a pernicious shyness, and even though I had found a mentor and confessor, I might have hesitated to unburden myself. This would be different from arguing with Ralph Hambleton. In my predicament, as I was wandering through the yard, I came across a notice of an evening talk to students in Holder Chapel, by a clergyman named Phillips Brooks. This was before the time, let me say in passing, when his sermons at Harvard were attended by crowds of undergraduates. Well, I stood staring at the notice, debating whether I should go, trying to screw up my courage; for I recognized clearly that such a step, if it were to be of any value, must mean a distinct departure from my present mode of life; and I recall thinking with a certain revulsion

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