Of Human Bondage by W. Somerset Maugham (big ebook reader .txt) 📖

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