A Far Country Part 67

I took out a card. She held it without glancing at it, and invited me in.

I waited, unnerved and feverish, pulsing, in the dark and narrow hall beside the flimsy rack where several coats and hats were hung. Once before I had visited Krebs in that lodging-house in Cambridge long ago with something of the same feelings. But now they were greatly intensified. Now he was dying....

The woman was descending.

"He says he wants to see you, sir," she said rather breathlessly, and I followed her. In the semi-darkness of the stairs I pa.s.sed the three men who had been with Krebs, and when I reached the open door of his room he was alone. I hesitated just a second, swept by the heat wave that follows sudden shyness, embarra.s.sment, a sense of folly it is too late to avert.

Krebs was propped up with pillows.

"Well, this is good of you," he said, and reached out his hand across the spread. I took it, and sat down beside the shiny oak bedstead, in a chair covered with tobacco-colored plush.

"You feel better?" I asked.

"Oh, I feel all right," he answered, with a smile. "It's queer, but I do."

My eye fell upon the long line of sectional book-cases that lined one side of the room. "Why, you've got quite a library here," I observed.

"Yes, I've managed to get together some good books. But there is so much to read nowadays, so much that is really good and new, a man has the hopeless feeling he can never catch up with it all. A thousand writers and students are making contributions today where fifty years ago there was one."

"I've been following your speeches, after a fashion,--I wish I might have been able to read more of them. Your argument interested me. It's new, unlike the ordinary propaganda of--"

"Of agitators," he supplied, with a smile.

"Of agitators," I agreed, and tried to return his smile. "An agitator who appears to suggest the foundations of a constructive programme and who isn't afraid to criticise the man with a vote as well as the capitalist is an unusual phenomenon."

"Oh, when we realize that we've only got a little time left in which to tell what we think to be the truth, it doesn't require a great deal of courage, Paret. I didn't begin to see this thing until a little while ago. I was only a crude, hot-headed revolutionist. G.o.d knows I'm crude enough still. But I began to have a glimmering of what all these new fellows in the universities are driving at." He waved his hand towards the book-cases. "Driving at collectively, I mean. And there are attempts, worthy attempts, to coordinate and synthesize the sciences.

What I have been saying is not strictly original. I took it on the stump, that's all. I didn't expect it to have much effect in this campaign, but it was an opportunity to sow a few seeds, to start a sense of personal dissatisfaction in the minds of a few voters. What is it Browning says? It's in Bishop Blougram, I believe. 'When the fight begins within himself, a man's worth something.' It's an intellectual fight, of course."

His words were spoken quietly, but I realized suddenly that the mysterious force which had drawn me to him now, against my will, was an intellectual rather than apparently sentimental one, an intellectual force seeming to comprise within it all other human attractions. And yet I felt a sudden contrition.

"See here, Krebs," I said, "I didn't come here to bother you about these matters, to tire you. I mustn't stay. I'll call in again to see how you are--from time to time."

"But you're not tiring me," he protested, stretching forth a thin, detaining hand. "I don't want to rot, I want to live and think as long as I can. To tell you the truth, Paret, I've been wishing to talk to you--I'm glad you came in."

"You've been wishing to talk to me?" I said.

"Yes, but I didn't expect you'd come in. I hope you won't mind my saying so, under the circ.u.mstances, but I've always rather liked you, admired you, even back in the Cambridge days. After that I used to blame you for going out and taking what you wanted, and I had to live a good many years before I began to see that it's better for a man to take what he wants than to take nothing at all. I took what I wanted, every man worth his salt does. There's your great banker friend in New York whom I used to think was the arch-fiend. He took what he wanted, and he took a good deal, but it happened to be good for him. And by piling up his corporations, Ossa on Pelion, he is paving the way for a logical economic evolution. How can a man in our time find out what he does want unless he takes something and gives it a trial?"

"Until he begins to feel that it disagrees with him," I said. "But then," I added involuntarily, "then it may be too late to try something else, and he may not know what to try." This remark of mine might have surprised me had it not been for the feeling--now grown definite--that Krebs had something to give me, something to pa.s.s on to me, of all men.

Indeed, he had hinted as much, when he acknowledged a wish to talk to me. "What seems so strange," I said, as I looked at him lying back on his pillows, "is your faith that we shall be able to bring order out of all this chaos--your belief in Democracy."

"Democracy's an adventure," he replied, "the great adventure of mankind.

I think the trouble in many minds lies in the fact that they persist in regarding it as something to be made safe. All that can be done is to try to make it as safe as possible. But no adventure is safe--life itself is an adventure, and neither is that safe. It's a hazard, as you and I have found out. The moment we try to make life safe we lose all there is in it worth while."

I thought a moment.

"Yes, that's so," I agreed. On the table beside the bed in company with two or three other volumes, lay a Bible. He seemed to notice that my eye fell upon it.

"Do you remember the story of the Prodigal Son?" he asked. "Well, that's the parable of democracy, of self-government in the individual and in society. In order to arrive at salvation, Paret, most of us have to take our journey into a far country."

"A far country!" I exclaimed. The words struck a reminiscent chord.

"We have to leave what seem the safe things, we have to wander and suffer in order to realize that the only true safety lies in development. We have first to cast off the leading strings of authority.

It's a delusion that we can insure ourselves by remaining within its walls--we have to risk our lives and our souls. It is discouraging when we look around us to-day, and in a way the pessimists are right when they say we don't see democracy. We see only what may be called the first stage of it; for democracy is still in a far country eating the husks of individualism, materialism. What we see is not true freedom, but freedom run to riot, men struggling for themselves, spending on themselves the fruits of their inheritance; we see a government intent on one object alone--exploitation of this inheritance in order to achieve what it calls prosperity. And G.o.d is far away."

"And--we shall turn?" I asked.

"We shall turn or perish. I believe that we shall turn." He fixed his eyes on my face. "What is it," he asked, "that brought you here to me, to-day?"

I was silent.

"The motive, Paret--the motive that sends us all wandering into is divine, is inherited from G.o.d himself. And the same motive, after our eyes shall have been opened, after we shall have seen and known the tragedy and misery of life, after we shall have made the mistakes and committed the sins and experienced the emptiness--the same motive will lead us back again. That, too, is an adventure, the greatest adventure of all. Because, when we go back we shall not find the same G.o.d--or rather we shall recognize him in ourselves. Autonomy is G.o.dliness, knowledge is G.o.dliness. We went away cringing, superst.i.tious, we saw everywhere omens and evidences of his wrath in the earth and sea and sky, we burned candles and sacrificed animals in the vain hope of averting scourges and other calamities. But when we come back it will be with a knowledge of his ways, gained at a price,--the price he, too, must have paid--and we shall be able to stand up and look him in the face, and all our childish superst.i.tions and optimisms shall have been burned away."

Some faith indeed had given him strength to renounce those things in life I had held dear, driven him on to fight until his exhausted body failed him, and even now that he was physically helpless sustained him.

I did not ask myself, then, the nature of this faith. In its presence it could no more be questioned than the light. It was light; I felt bathed in it. Now it was soft, suffused: but I remembered how the night before in the hall, just before he had fallen, it had flashed forth in a smile and illumined my soul with an ecstasy that yet was anguish....

"We shall get back," I said at length. My remark was not a question--it had escaped from me almost unawares.

"The joy is in the journey," he answered. "The secret is in the search."

"But for me?" I exclaimed.

"We've all been lost, Paret. It would seem as though we have to be."

"And yet you are--saved," I said, hesitating over the word.

"It is true that I am content, even happy," he a.s.serted, "in spite of my wish to live. If there is any secret, it lies, I think, in the struggle for an open mind, in the keeping alive of a desire to know more and more. That desire, strangely enough, hasn't lost its strength. We don't know whether there is a future life, but if there is, I think it must be a continuation of this." He paused. "I told you I was glad you came in--I've been thinking of you, and I saw you in the hall last night. You ask what there is for you--I'll tell you,--the new generation."

"The new generation."

"That's the task of every man and woman who wakes up. I've come to see how little can be done for the great majority of those who have reached our age. It's hard--but it's true. Superst.i.tion, sentiment, the habit of wrong thinking or of not thinking at all have struck in too deep, the habit of unreasoning acceptance of authority is too paralyzing. Some may be stung back into life, spurred on to find out what the world really is, but not many. The hope lies in those who are coming after us--we must do for them what wasn't done for us. We really didn't have much of a chance, Paret. What did our instructors at Harvard know about the age that was dawning? what did anybody know? You can educate yourself--or rather reeducate yourself. All this"--and he waved his hand towards his bookshelves--"all this has sprung up since you and I were at Cambridge; if we don't try to become familiar with it, if we fail to grasp the point of view from which it's written, there's little hope for us. Go away from all this and get straightened out, make yourself acquainted with the modern trend in literature and criticism, with modern history, find out what's being done in the field of education, read the modern sciences, especially biology, and psychology and sociology, and try to get a glimpse of the fundamental human needs underlying such phenomena as the labour and woman's movements. G.o.d knows I've just begun to get my glimpse, and I've floundered around ever since I left college.... I don't mean to say we can ever see the whole, but we can get a clew, an idea, and pa.s.s it on to our children. You have children, haven't you?"

"Yes," I said....

He said nothing--he seemed to be looking out of the window.

"Then the scientific point of view in your opinion hasn't done away with religion?" I asked presently.

"The scientific point of view is the religious point of view," he said earnestly, "because it's the only self-respecting point of view. I can't believe that G.o.d intended to make a creature who would not ultimately weigh his beliefs with his reason instead of accepting them blindly.

That's immoral, if you like--especially in these days."

"And are there, then, no 'over-beliefs'?" I said, remembering the expression in something I had read.

"That seems to me a relic of the method of ancient science, which was upside down,--a mere confusion with faith. Faith and belief are two different things; faith is the emotion, the steam, if you like, that drives us on in our search for truth. Theories, at a stretch, might be identified with 'over-beliefs' but when it comes to confusing our theories with facts, instead of recognizing them as theories, when it comes to living by 'over-beliefs' that have no basis in reason and observed facts,--that is fatal. It's just the trouble with so much of our electorate to-day--unreasoning acceptance without thought."

"Then," I said, "you admit of no other faculty than reason?"

"I confess that I don't. A great many insights that we seem to get from what we call intuition I think are due to the reason, which is unconsciously at work. If there were another faculty that equalled or transcended reason, it seems to me it would be a very dangerous thing for the world's progress. We'd come to rely on it rather than on ourselves the trouble with the world is that it has been relying on it.

Reason is the mind--it leaps to the stars without realizing always how it gets there. It is through reason we get the self-reliance that redeems us."