Of Human Bondage, W. Somerset Maugham [ebook reader that looks like a book .txt] 📗

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 Muhammad; 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 Jésus.

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—Muhammadans, 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