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 wilfulness¹ which could not fail of punishment here or hereafter. There was some doubt in his mind about the chastisement² of unbelievers. It was possible that a merciful judge, reserving the flames of hell for the heathen—Mahommedans, Buddhists³, and the rest—would spare Dissenters⁵ and Roman Catholics (though at the cost of how much humiliation⁶ 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 Missionary⁷ 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 miscreant⁸ was in a parlous⁹ 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 Christian¹⁰ 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 vice¹¹ nor wickedness in him, but only sincerity¹² and loving-kindness. It was evidently possible to be virtuous¹³ and unbelieving.

 

Also Philip had been given to understand that people adhered to other faiths only from obstinacy¹⁴ or self-interest: in their hearts they knew they were false; they deliberately¹⁵ 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 salvation¹⁶ 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 ridicule¹⁷; and the acidulous¹⁸ 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 Buddhist⁴ 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 accurately¹⁹ 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 positively²⁰ 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 picturesque²¹.'

 

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 plunge²² 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 instinctively²³. The fact was that he had ceased to believe not for this reason or the other, but because he had not the religious temperament²⁴. 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 solitary²⁵. 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 itched²⁶ 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 bleak²⁷ building; he sat with his feet like ice, his fingers numb²⁸ 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 unduly²⁹ 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 vehemence³⁰ 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 spaciousness³¹ 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, intoxicated³² 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 dread³³ 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 lighter³⁴ 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 criticise³⁵ the Christian ethics³⁶; he accepted the Christian virtues³⁷, and indeed thought it fine to practise them for their own sake, without a thought of reward or punishment. There was small occasion for heroism³⁸ in the Frau Professor's house, but he was a little more exactly truthful³⁹ than he had been, and he forced himself to be more than commonly attentive⁴⁰ 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 manliness⁴¹, he now elaborately eschewed⁴².

 

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 stifle⁴³ the misgivings⁴⁴ which sometimes tormented⁴⁵ him. He was so young and had so few friends that immortality⁴⁷ 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 unreasonable⁴⁸, he tried to laugh himself out of such pathos⁴⁹; 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 devout⁵⁰, 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 everlasting⁵¹ flames the atheist⁵². At these times his reason could offer him no help, he imagined the anguish⁵³ of a physical torment⁴⁶ which would last endlessly, he felt quite sick with fear and burst into a violent sweat. At last he would say to himself desperately⁵⁴:

 

'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.'

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