§ 4. THEY went back to the house; as Delia had arranged to spend the night with them, and as Cory-don's headache was better, the controversy was continued far into the evening. Thyrsis took no part in it, he listened while Corydon pleaded for herself, and pictured her loneliness and despair.
Delia put her arms about her. "Don't you see, dear," she argued—"all that is because you are without
a faith! You cast out Jesus, and deny him; and so how can 7 help you? If you believed what I do, you would not be lonely, even if you were in the heart of Africa."
"But how can I believe what isn't true?" cried Cory-don ; and so the skeletons of theology came forth and rattled their bones once more.
A couple of hours must have passed, while Thyrsis said nothing, but listened to Delia and watched her, probing deeply into the agonies and futilities of life. He had given up all hope of persuading her to stay with them; he thought only of the tragedy, that this noble spirit should be tangled up and blundering about in the mazes of a grotesque dogma. And the time came when he could endure it no more; something rose up within him, something tremendous and terrible, and he laid hold of Delia Gordon's soul to wrestle with it, as never before had he wrestled with any human soul except Corydon's.
The truth of the matter was that Thyrsis loved the religious people; it was among them that he had been brought up, and their ways were his ways. This was a fact that came to him rarely now, for he was hard-driven and bitter; but it was true that when he sneered at the church and taunted it, he was like a parent who whips a child he loves. Perhaps Paret had spoken truly in one of his cruel jests—that when a man has been brought up religious, he can never really get over it, he can never really be free.
So now Thyrsis spoke to Delia as one who was himself of the faith of Jesus; he cried out to her that what she wanted was what he wanted, that all her attitudes and ways of working were his. And here were monstrous evils alive upon the earth—here were all the
forces of hell unleashed, and ranging like savage beasts, destroying the lives of men and women! And those who truly cared, those who had the conscience and the faith of the world in their keeping—they were wasting their time in disputations about barren formulas, questions which had no relationship to human life! Questions of the meaning of old Hebrew texts that had often no meaning at all, and of folk-tales and fairy-stories out of the nursery of the race—the problem of whether Jonah had swallowed the whale, or the whale had swallowed Jonah—the problem of whether it was on Friday or Saturday that the Lord had finished the earth. Because of such things as this, they drove all thinking men from their ranks, they degraded and made ridiculous the very name of faith! As he went on, the agony of this swept over Thyrsis—until it seemed to him as if he had the whole Christian Church before him, and was pleading with it in the voice of Jesus. Here was a new crucifixion—a crucifixion of civilization! Thyrsis cried out in the words, "Oh ye of little faith!" Truly, was it not the supreme act of infidelity, to make the spirit of religion, which was one with the impulse of all life— the force that made the flower bloom and oak-tree tower and the infant cry for its food—to make it dependent upon Hebrew texts and Assyrian folk-tales! Delia preached to him about "faith"; but what was her faith in comparison with his, which was a faith in all life— which trusted the soul of man, and reason as part of the soul of man, a thing which God had put in man to be used, and not to be feared and outraged.
Then came Delia. She would not admit that her faith depended upon texts and legends; it was a faith in the living God. She was not afraid of reason—she did not outrage it—
"But you do, you do!" cried Thyrsis. "Your whole attitude is an outrage to it! You never speak of 'science' except as an evil thing. You told Corydon that 'evolution' was wicked!"
"I don't see how evolution can help my faith" began the other.
"That's just it!" cried Thyrsis again. "That is exactly what I mean! You do not pay homage to truth, you do not seek it for its own sake! You require that it should fit into certain formulas that you have set up —in other words that it should not interfere with your texts and your legends! And what is the result of that —you have paralyzed all your activities, you have condemned your intellectual life to sterility! For we live in an age of science, we cannot solve our problems except by means of it; the forces of evil are using it, and you are not using it, and so you are like a child in their hands! Not one of the social wrongs but could be put an end to—child-labor, poverty and disease, prostitution and drunkenness, crime and war! But you don't know how, and you can't find out how—simply because you have thrown away the sharp tools of the intellect, and filled your mind with formulas that mean nothing! How can you understand modern problems, when you know nothing about economics? You have rejected 'evolution'—so how can you comprehend the evolution of society? How can you know that civilization at this hour is going down into the abyss—dragging you and your churches and your Congo savages with it? I who do understand these things—I have to go out and fight alone, while you are shut up in your churches, mumbling your spells and incantations, and poring over your Hebrew texts! And think of what I must suffer, knowing as I do that the spirit that animates you—the fervor
and devotion, the 'hunger and thirst after righteousness'—would banish horror from the earth forever, if only it could be guided by intelligence!"
§ 5. ALL this, of course, was effort utterly wasted. Thyrsis poured out his pleadings and exhortations, his longing and his pain; and when he had finished, the girl was exactly where she had been before—just as distrustful of "science", and just as blindly bent upon getting away to her savages and binding up their wounds and baptizing them. And so at last he gave up in despair, and left Delia to go to bed, and went out and sat alone in the moonlight.
Afterwards, though it was long after midnight, Corydon came out and joined him. He saw that she was flushed and trembling with excitement.
"Thyrsis!" she whispered. "That was a marvellous thing!"
He pressed her hand. "And all thrown away!" she cried. "You realized that, did you?" he asked. "I realized many things. Why you set so much store by ideas, for instance! I see that you are right -one has to think straight!"
"It's like a steam-engine," said Thyrsis. "It doesn't matter how much power you get up, or how fast you make the wheels go—unless the switches are set right, you don't reach your destination."
"You only land in the ditch!" added Corydon. "And that's just the way I felt to-night—she'd take your argument every time, and dump it into a ditch. And she'd see it there, and not care."
"She doesn't care about facts at all, Corydon. And notice this also—she doesn't care about succeeding.
That's the thing you must get straight—her religion is a religion of failure! It comes back to that criticism of Nietzsche's—it's a slave-morality. The world be-
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longs to the devil; and the idea of taking it away from the devil seems to be presumptuous. Even if it could be done, the attempt would be "unspiritual'; for the 'world' is something corrupt—something that ought not to be saved. So you see, she's perfectly willing for the Belgians to have the rubber."
" 'Render unto Csesar the things that are Csesar's'!" quoted Corydon.
"Yes, and let Caesar spend them on Cleo de Merode. What she wants is to save the souls of her savages— to baptize them, and to perish gloriously at the work, and then be transported to some future life that is worth while. So you see what the immortality-mongers do with our morality!"