"It is all very strange," he said, without answering her question. "This overpowering consciousness of sin is an anachronism in our time. But, from the way in which you express yourself, I should have thought you had been studying Schopenhauer. I suppose you know nothing of him?"
"Nothing."
"Some of your phrases were precisely his. Your doctrine is simply Pessimism, with an element of dogmatic faith added. With Schopenhauer, the will to live is the root of sin; mortify this, deny the first instincts of your being, and you approach righteousness. Buddhism has the same system. And, in deducing all this from the plain teachings of Christianity, I am disposed to think you are right and consistent. Christianity is pessimism, so far as this world is concerned; we see that in such things as the thanksgiving for a' person's death in the burial service, and the prayer that the end of the world may soon come."
He paused, and thought for a moment.
"But all this," he resumed, rising from his seat, and going to stand with one arm upon the mantelpiece, "is of course, with me, mere matter of speculation. There are two allegories, which define Pessimism and Optimism. First that of Adam and Christ. Adam falls through eating of the tree of knowledge; in other words, sin only comes with self-consciousness, sin is the conscious enjoyment of life. And, according to this creed, it can only be overcome by abnegation, by the denial of the will to live. Accordingly, Christ enters the world, and, representing Humanity, as Adam had done, saves the world by denial, of Himself, even to death. The other allegory is that of Prometheus. He also represents mankind, and his stealing of the fire means man's acquirement of a conscious soul, whereby he makes himself capable of sin. The gods put him in bondage and torment, representing the subjection to the flesh. But Prometheus is saved in a different way from Adam; not by renunciation, but by the prowess of Hercules, that is to say, the triumphant aspiration of Humanity. Man triumphs by asserting his right to do so. Self-consciousness he claims as a good thing, and embraces the world as his birthright. Here, you see, there is no room for the crushing sense of sin. Sin, if anything, is weakness. Let us rejoice in our strength, whilst we have it. The end of course will come, but it is a wise man's part not to heed the inevitable. Let us live whilst it is called to-day; we shall go to sleep with all the better conscience for having used the hours of daylight."
Maud listened with head bent.
"My own temperament," Waymark went on, "is, I suppose, exceptional, at all events among men who have an inner life. I never knew what goes by the name of religious feeling; impulses of devotion, in the common sense of the phrase, have always been strange to me. I have known fear at the prospect of death; religious consolation, never. Sin, above all, has been a word without significance to me. As a boy, it was so; it is so still, now that I am self-conscious. I have never been a deep student of philosophy, but the doctrine of philosophical necessity, the idea of Fate, is with me an instinct. I know that I could not have acted otherwise than I did in any juncture of my life; I know that the future is beyond my control. I shall do this, and avoid that, simply owing to a preponderance of motives, which I can gauge, but not control. Certain things I hate and shrink from; but I try to avoid, even in thought, such words as vice and crime; the murderer could not help himself, and the saint has no merit in his sanctity. Does all this seem horrible to you?"
Maud raised her eyes, and looked steadily at him, but did not speak. It was the gaze of one who tries humbly to understand, and longs to sympathise. But there was a shadow of something like fear upon her face.
Waymark spoke with more earnestness.
"You will not think me incapable of what we call noble thought and feeling? I have in me the elements of an enthusiast; they might have led me to strange developments, but for that cold, critical spirit which makes me so intensely self-conscious. This restless scepticism has often been to me a torment in something the same way as that burden of which you speak. Often, often, I would so gladly surrender myself to my instincts of passion and delight. I may change; I may perhaps some day attain rest in an absolute ideal. If I do, it will be through the help of one who shall become to me that ideal personified, who shall embody all the purer elements of my nature, and speak to me as with the voice of my own soul."