"I have many faults, no doubt. But I am guiltless of the weakness of altruism—contemptible word, under which the modern mind tries to conceal its cowardice and absence of all sound philosophy. I am an egoist, dear Madame, believe me, an egoist pure and simple."
He paused, looking down with an effect of the utmost gravity at his very small and exquisitely shod feet.
"It happened, for reasons with which it is superfluous to trouble you, that to-day I required a change of atmosphere. I needed to bathe myself in innocence. I cast about for the easiest method of performing such ablutions, and my thought traveled to Mademoiselle Bette. The weather being odious, it was probable I should find her in the house. My plan succeeded to admiration. Have no delusions under that head. It is invariably the altruist, not the egoist, whose plans miscarry or are foiled!"
He took a long breath, stretching his puny person.
"I am better. I am cleansed," he said. "For the moment at least I am restored, renewed. And for this restoration the reason is at once simple and profound. You must understand," he went on, in a soft conversational manner, as one stating the most obvious common-place, "my soul when it first entered my body was already old, immeasurably old. It had traversed countless cycles of human history. It had heard things no man may repeat and live. It had fed on gilded and splendid corruptions. It had embraced the forbidden and hugged nameless abominations to its heart. It had gazed on the naked face of the Ultimate Self-Existent Terror whose breath drives the ever-turning Wheel of Being. It had galloped back, appalled, through the blank, shouting nothingness, and clothed itself in the flesh of an unborn, unquickened infant, thus for a brief space obtaining unconsciousness and repose."
René Dax looked up at her again, his little, tired face very solemn, his eyes glowing as though a red lamp burned behind them.
"Has it ever occurred to you why we worship our mothers?" he asked. "It is not because they bring us into life, but because for nine sacred months they procure us blessed illusion of non-living. How can we ever thank them sufficiently for this? And that," he added, "is why at times, as to-day, I am driven to seek the society of young children. It rests and refreshes me to be near them, because they have still gone but a few steps along the horrible, perpetually retrodden pathway. They have not begun to recognize the landmarks. They have not yet begun to remember. They fancy they are here for the first time. Past and future are alike unrealized by them. The aroma of the enchanted narcotic of non-living, which still exhales from their speech and laughter, renders their neighborhood infinitely soothing to a soul like mine, staggering beneath the paralyzing burden of a knowledge of accumulated lives."
Whether the young man had spoken sincerely, giving voice to a creed he actually, however mistakenly, held, or whether his utterances were merely a pose, the outcome of a perverse and morbid effort at singularity, Madame St. Leger was uncertain. Still it was undeniable that those utterances—whether honest or not—and the somber visions evoked by them remained, distressing and perplexing her with a dreary horror of non-progression, of perpetual and futile spinning in a vicious circle, of perpetual and futile actual sameness throughout perpetual apparent change.
So far all the essentials of the Faith in which she had been born and educated remained to her. Yet, too often now, as she sorrowfully admitted, her declaration of that Faith found expression in the disciple's cry, "Lord, I believe; help Thou my unbelief." For unbelief, reasoned not merely scoffing, had, during these years of intercourse with the literary and artistic world of Paris, become by no means inconceivable to her. More than half the people she met smiled at, if they might not openly repudiate, Christianity. It followed that she no longer figured the Faith to herself as a "fair land and large" wherein she could dwell in happy security, but rather as a fortress set on an island of somewhat friable rock, against which winds and waves beat remorselessly. And truly, at moments—cruel moments, which she dreaded—the onslaught of modern ideas, of the modern attitude in its contempt of tradition and defiance of authority—flinging back questions long since judged and conclusions long established into the seething pot of individual speculation—seemed to threaten final undermining of that rock and consequent toppling of the fortress of Faith surmounting it into the waters of a laughing, envious, all-swallowing sea. This troubled her the more because certain modern ideas—notably that of emancipated and self-sustained womanhood—appealed to and attracted her. Was there no middle way? Was no marriage between the old Faith and the new science, the new democracy, possible? If you accepted the latter, did negations and denials logically follow, compelling you to let the former go?
And so it came about that to-night, she alone waking in the sleeping house, the gloomy pictures called up by René Dax's strange talk held her painfully. They stood between her and sleep, between her and prayer, heightening her restlessness and suggesting thoughts very subversive of Christian theology and Christian ethics.