practice them believe. You cannot fail to discover that the beliefs which to you are self-evident to the foreigner are absurd. The year in Germany, the long stay in Paris, had prepared Philip to receive the sceptical teaching which came to him now with such a feeling of relief. He saw that nothing was good and nothing was evil: things were merely adapted to an end. He read The Origin of Species. It seemed to offer an explanation of much that troubled him. He was like an explorer now who has reasoned that certain natural features must present themselves, and, beating up a broad river, finds here the tributary that he expected, there the fertile, populated plains, and further on the mountains. When some great discovery is made the world is surprised afterwards that it was not accepted at once, and even on those who acknowledged its truth the effect is unimportant. The first readers of The Origin of Species accepted it with their reason; but their emotions, which are the ground of conduct, were untouched. Philip was born a generation after this great book was published, and much that horrified its contemporaries had passed into the feeling of the time, so that he was able to accept it with a joyful heart. He was intensely moved by the grandeur of the struggle for life, and the ethical rule which it suggested seemed to fit in with his predispositions. He said to himself that might was right. Society stood on one side, an organism with its own laws of growth and self-preservation, while the individual stood on the other. The actions which were to the advantage of society it termed virtuous and those which were not it called vicious. Good and evil meant nothing more than that. Sin was a prejudice from which the free man should rid himself. Society had three arms in its contest with the individual, laws, public opinion, and conscience: the first two could be met by guile, guile is the only weapon of the weak against the strong: common opinion put the matter well when it stated that sin consisted in being found out; but conscience was the traitor within the gates; it fought in each heart the battle of society, and caused the individual to throw himself, a wanton sacrifice, to the prosperity of his enemy. For it was clear that the two were irreconcilable, the state and the individual conscious of himself. That uses the individual for its own ends, trampling upon him if he thwarts it, rewarding him with medals, pensions, honors, when he serves it faithfully; this, strong only in his independence, threads his way through the state, for convenience’ sake, paying in money or service for certain benefits, but with no sense of obligation; and, indifferent to the rewards, asks only to be left alone. He is the independent traveler, who uses Cook’s tickets because they save trouble, but looks with good-humored contempt on the personally conducted parties. The free man can do no wrong. He does everything he likes—if he can. His power is the only measure of his morality. He recognizes the laws of the state and he can break them without sense of sin, but if he is punished he accepts the punishment without rancour. Society has the power.
But if for the individual there was no right and no wrong, then it seemed to Philip that conscience lost its power. It was with a cry of triumph that he seized the knave and flung him from his breast. But he was no nearer to the meaning of life than he had been before. Why the world was there and what men had come into existence for at all was as inexplicable as ever. Surely there must be some reason. He thought of Cronshaw’s parable of the Persian Carpet. He offered it as a solution of the riddle, and mysteriously he stated that it was no answer at all unless you found it out for yourself.
“I wonder what the devil he meant,” Philip smiled.
And so, on the last day of September, eager to put into practice all these new theories of life, Philip, with sixteen hundred pounds and his club-foot, set out for the second time to London to make his third start in life.
LIV
The examination Philip had passed before