"I?" laughed Brenda, leaning back in her chair. "Sakes, no, child! I've had a pretty good time so far, and I hope it won't be over just yet; but, after all, there must be a limit even to the combinations of human life, and a time would have to come when you'd just be doing the same old things over and over again. And, besides that, think of the horror of living on and on and seeing every one you loved—husband and wife, and children and grandchildren—grow old and die, and leave you alone in a world of strangers. No; life's a good thing if you only have fair play in the world; but so is death when you've lived your life. It's only like going to bed, after all. Eternal life would be like a day with no night to it, and that, I guess, would get a bit monotonous after a century or two. What do you think, Professor?"
"My dear Miss van Huysman," replied her host with one of his rare but eloquent smiles, "since I began to study the question with anything like enlightenment, I have not been able to look upon what we call life, by which I mean existence in this or some other world, as anything but eternal. In its manifestations to our senses it is, I admit, merely transitory, a brief span of time between two other states which, for want of a better word, we may call two eternities; but I must confess that, to me, a human existence beginning with the cradle and ending with the grave is merely a more or less tragic riddle without an answer: in other words, a meaningless absurdity. I find it quite impossible to conceive any deity or presiding genius of the universe who could be guilty of such a colossally useless tragedy as human life would be under those circumstances."
"I can't see it, my dear Marmion," said Brenda's father a trifle gruffly, for he had not yet quite recovered from the disquieting experiences of the afternoon. "What does it matter whether we live again or not as long as we live cleanly and do our work honestly while we are alive? Surely if we leave this world a little bit better, a little bit richer in knowledge, than we find it, these poor little lives of ours, such as they are, and that's not much—will not have been lived in vain. Of course, as you know, I'm just a common, low-down materialist who can't rise to the poetry of things as you can with this gorgeous theory of re-incarnation of yours.
"I should very much like to believe it if I could, as I once said to an eminent revivalist on the war-path in the States; but the trouble with a man who is honest with himself is that he can no more make himself believe what doesn't seem true to him than he can make himself hungry when he isn't. All the horrible history of religious persecution is just the story of a lot of bigots in power trying to force helpless people to do what they couldn't do honestly. The awful part of the business is that they were most likely all wrong, and didn't know it."
"But, at least, Professor, I hope you are able to give them credit for honest intentions, however mistaken they might have been?" interposed Merrill, who was the son of a country parson and had so far preserved his simple faith intact. It may be remarked here, that Nitocris was well aware of this, and loved her strong-souled sailor all the better for it. Franklin Marmion did not, but then he thought any creed good enough for "a mere fighting man."
"There were schemers and scoundrels among them on both sides, sir," replied the American quietly. "The temptation was too big; but I am quite willing to allow that the majority of them, even the Inquisitors, were honest zealots who really did think it right to produce any amount of suffering and misery here on earth in order to get matters straightened out, as they thought, hereafter. Charles V. was the most enlightened monarch of his age and the worst persecutor, and Torquemada, away from his religion, was as kind-hearted a man as ever lived. Calvin was a good man, but he watched Servetus burn, and our own Pilgrim Fathers on the other side were just about as hard men as any when it came to arguing out a religious question with whips and pillories and thumbscrews, and the like. I don't want to offend any one's sentiment or question any one's faith. To each man the belief that satisfies him, but personally I have no use for a religion that can't get itself believed without persecution."
"I quite agree with you there, Professor," replied Merrill, who felt a little chilled by the perfect aloofness with which the other spoke, and was wondering what his dear old father, living his quiet, saintly life among the Derbyshire dales, would have thought of such cold-blooded heresy. "I have always looked upon that sort of brutal intolerance as a form of religious mania—sincere, but still mania, and the story of it is the most awful chapter in human history——"
"Except, perhaps, the story of war," interrupted Professor Marmion, with a snap in his voice. Monomania, more or less harmless, is a not infrequent affliction of very high intelligences, and a quite unreasoning hatred of war was his, although within the last few days he had come to suspect disquieting misgivings on the subject, possibly in consequence of the higher knowledge to which he was attaining.
"My dear sir," replied Merrill quite good-humouredly, and not at all sorry for the diversion, "I am glad to say that I agree with you also. No man who has not actually fought can have any just idea of the appalling abominations of war, and I am sure that no men hate it more devotedly than those who have to fight. But we have to take the world as it is, and not as we would like it to be; and as long as we have people in it who want to set it on fire for their own brutally selfish purposes, we shall have to keep the fire-extinguishers in good order."
In obedience to an appealing glance from his daughter, the Professor did not reply. His opponent in the bloodless arena of Science saved him by interrupting: