Katherine Lauderdale; Vol. 1 of 2

by F. Marion Crawford

He had a very high standard of honour, too. Many men had that, and all whom she knew were supposed to have it, but there were few whom she felt that she could never possibly suspect of some little meanness. That was another step to the pedestal on which she had set up her ideal.

But perhaps one of the chief points which appealed to her sympathy was Ralston’s breadth of view, or absence of narrowness. He had spoken the strict truth that evening when he had said that he never laughed at any one’s religion, and, next to love, religion was at that time uppermost in Katharine Lauderdale’s mind. At her present stage of development everything she did, saw, read and heard bore upon one or the other, or both, which was not surprising considering the atmosphere in which she had grown up.

Alexander Junior had never made but one sacrifice for his wife, and that had been of a negative description. He had forgiven her for being a Roman Catholic, and had agreed never to mention the subject; and he had kept his word, as indeed he always did on the very rare occasions when he could be induced to give it. It is needless to say that he had made a virtue of his conduct in this respect, for he systematically made the most of everything in himself which could be construed into a virtue at all. But at all events he had never broken his promise. In the days when he had married Emma Camperdown there had been little or no difficulty about marriages between Catholics and members of other churches, and it had been understood that his children were to be brought up Presbyterians, though nothing had been openly said about it. His bride had been young, beautiful and enthusiastic, and she had believed in her heart that before very long she could effect her husband’s conversion, little dreaming of the rigid nature with which she should have to deal. It would have been as easy to make a Roman Catholic of Oliver Cromwell, as Mrs. Lauderdale soon discovered to her sorrow. He did not even consider that she had any right to talk of religion to her children.

Charlotte Lauderdale grew up in perfect indifference. Her mind developed young, but not far. In her childhood she was a favourite of old Mrs. Lauderdale,—formerly a Miss Mainwaring, of English extraction, and the mother of Mrs. Ralston,—and the old lady had taught her that Presbyterians were no better than atheists, and that Roman Catholics were idolaters, so that the only salvation lay in the Episcopal Church. The lesson had entered deep into the girl’s heart, and she had grown up laughing at all three; but on coming to years of discretion she went to an Episcopal church because most of her friends did. She enjoyed the weekly fray with her father, whom she hated for his own sake in the first place, and secondly because he was poor, and she once went so far as to make him declare, in his iron voice, that he vastly preferred Catholics to Episcopalians,—a declaration which she ever afterwards cast violently in his teeth when she had succeeded in drawing him into a discussion upon articles of faith. Her mother never had the slightest influence over her. The girl was quick-witted and believed herself clever, was amusing and thought she was witty, was headstrong, capricious and violent in her dislikes and was consequently convinced that she had a very strong will. She married Slayback for three reasons,—to escape from her family, because he was rich, and because she believed that she could do anything she chose with him. She was not mistaken in his wealth, and she removed herself altogether from the sphere of the Lauderdales, but Benjamin Slayback was not at all the kind of person she had taken him for.

Katharine was altogether different from her sister. She was more habitually silent, and her taste was never for family war. She thought more and read less than Charlotte, who devoured literature promiscuously and trusted to luck to remember something of what she read. Indeed, Katharine thought a great deal, and often reasoned correctly from inaccurate knowledge. In a healthy way she was inclined to be melancholic, and was given to following out serious ideas, and even to something like religious contemplation. Everything connected with belief in transcendental matters interested her exceedingly. She delighted in having discussions which turned upon the supernatural, and upon such things as seem to promise a link between the hither and the further side of death’s boundary,—between the cis-mortal and the trans-mortal, if the coining of such words be allowable. In this she resembled nine-tenths of the American women of her age and surroundings. The mind of the idle portion of American society to-day reminds one of a polypus whose countless feelers are perpetually waving and writhing in the fruitless attempt to catch the very smallest fragment of something from the other side, wherewith to satisfy the mortal hunger that torments it.

There is something more than painful, something like an act of the world’s soul-tragedy, in this all-pervading desire to know the worst, or the best,—to know anything which shall prove that there is something to know. There is a breathless interest in every detail of an ‘experience’ as it is related, a raising of hopes, a thrilling of the long-ready receptivity as the point is approached; and then, when the climax is reached and past, there is the sudden, almost agonizing relapse into blank hopelessness. The story has been told, but nothing is proved. We know where the door is, but before it is a screen round which we must pass to reach it. The screen is death, as we see it. To pass it and be within sight of the threshold is to die, as we understand death, and there lies the boundary of possible experience, for, so far as we know, there is no other door.

The question is undoubtedly the greatest which humanity can ask, for the answer must be immortality or annihilation. It seems that a certain proportion of mankind, driven to distraction by the battle of beliefs, has actually lost the faculty of believing anything at all, and the place where the faculty was aches, to speak familiarly.

That, at least, was how it struck Katharine Lauderdale, and it was from this point of view that she seriously contemplated becoming a Catholic. If she did so, she intended to accept the Church as a whole and refuse, forever afterwards, to reopen the discussion. She never could accept it as her mother did, for she had not been brought up in it, but there were days when she felt that by a single act of will she could bind herself to believe in all the essentials, and close her eyes to the existence of the non-essentials, never to open them again. Then, she thought, she should never have any more doubts.

But on other days she wished that there might be another way. She got odd numbers of the proceedings of a society devoted to psychological researches, and read with extreme avidity the accurately reported evidence of persons who had seen or heard unusual sights or sounds, and studied the figures illustrating the experiments in thought-transference. Then the conviction came upon her that there must be another door besides the door of death, and that, if she were only patient she might be led to it or come upon it unawares. She knew far too little of even what little there is to be known, to get any further than this vague and not unpleasant dream, and she was conscious of her ignorance, asking questions of every one she met who took the slightest interest in psychical enquiries. Of course, her attempts to gain knowledge were fruitless. If any one who is willing to be a member of civilized society knew anything definite about what we call the future state, the whole of civilized society would know it also in less than a month. Every one can be quite sure of that, and no one need therefore waste time in questioning his neighbour in the hope of learning anything certain.

There were even times when her father’s rigid and merciless view of the soul pleased her, and was in sympathy with her slightly melancholic temperament. The unbending, manly quality of the Presbyterian belief attracted her by its strength—the courage a man must have to go through life facing an almost inevitable hell for himself and the positive certainty of irrecoverable damnation for most of those dearest to him. If her father was in earnest, as he appeared to be, he could not have the slightest hope that her mother could be saved. At that idea Katharine laughed, being supposed to be a Presbyterian herself. Nevertheless, she sometimes liked his hard sayings and doings, simply because they were hard. Hamilton Bright had often told her that she had a lawyer’s mind, because she could not help seeing things from opposite sides at the same time, whereupon she always answered that though she despised prejudices, she liked people who had them, because such persons were generally stronger than the average. Ralston, who had not many, and had none at all about religious matters, was the man with whom she felt herself in the closest sympathy, a fact which went far to prove to Bright that he was not mistaken in his judgment of her.