themselves from it.'
This was his final conviction. How strange the idea, thought he, of choosing as the world's social legislator one who lived, as Jesus lived, amidst a social system absolutely different from that of nowadays. The age was different, the very world was different. And if it were merely a question of retaining only such of the moral teaching of Jesus as seemed human and eternal, was there not again a danger in applying immutable principles to the society of every age? No society could live under the strict law of the Gospel. Was not all order, all labour, all life destroyed by the teaching of Jesus? Did He not deny woman, the earth, eternal nature and the eternal fruitfulness of things and beings? Moreover, Catholicism had reared upon His primitive teaching such a frightful edifice of terror and oppression. The theory of original sin, that terrible heredity reviving with each creature born into the world, made no allowance as Science does for the corrective influences of education, circumstances and environment. There could be no more pessimist conception of man than this one which devotes him to the Devil from the instant of his birth, and pictures him as struggling against himself until the instant of his death. An impossible and absurd struggle, for it is a question of changing man in his entirety, killing the flesh, killing reason, destroying some guilty energy in each and every passion, and of pursuing the Devil to the very depths of the waters, mountains and forests, there to annihilate him with the very sap of the world. If this theory is accepted the world is but sin, a mere Hell of temptation and suffering, through which one must pass in order to merit Heaven. Ah! what an admirable instrument for absolute despotism is that religion of death, which the principle of charity alone has enabled men to tolerate, but which the need of justice will perforce sweep away. The poor man, who is the wretched dupe of it all, no longer believes in Paradise, but requires that each and all should be rewarded according to their deserts upon this earth; and thus eternal life becomes the good goddess, and desire and labour the very laws of the world, while the fruitfulness of woman is again honoured, and the idiotic nightmare of Hell is replaced by glorious Nature whose travail knows no end. Leaning upon modern Science, clear Latin reason sweeps away the ancient Semitic conception of the Gospel.
'For eighteen hundred years,' concluded Pierre, 'Christianity has been hampering the march of mankind towards truth and justice. And mankind will only resume its evolution on the day when it abolishes Christianity, and places the Gospel among the works of the wise, without taking it any longer as its absolute and final law.'
But Abbe Rose raised his trembling hands: 'Be quiet, be quiet, my child!' he cried; 'you are blaspheming! I knew that doubt distracted you; but I thought you so patient, so able to bear suffering, that I relied on your spirit of renunciation and resignation. What can have happened to make you leave the Church in this abrupt and violent fashion? I no longer recognise you. Sudden passion has sprung up in you, an invincible force seems to carry you away. What is it? Who has changed you, tell me?'
Pierre listened in astonishment. 'No,' said he, 'I assure you, I am such as you have known me, and in all this there is but an inevitable result and finish. Who could have influenced me, since nobody has entered my life? What new feeling could transform me, since I find none in me? I am the same as before, the same assuredly.'
Still there was a touch of hesitation in his voice. Was it really true that there had been no change within him? He again questioned himself, and there came no clear answer; decidedly, he would find nothing. It was all but a delightful awakening, an overpowering desire for life, a longing to open his arms widely enough to embrace everyone and everything indeed, a breeze of joy seemed to raise him from the ground and carry him along.
Although Abbe Rose was too innocent of heart to understand things clearly, he again shook his head and thought of the snares which the Devil is ever setting for men. He was quite overwhelmed by Pierre's defection. Continuing his efforts to win him back, he made the mistake of advising him to consult Monseigneur Martha, for he hoped that a prelate of such high authority would find the words necessary to restore him to his faith. Pierre, however, boldly replied that if he was leaving the Church it was partly because it comprised such a man as Martha, such an artisan of deception and despotism, one who turned religion into corrupt diplomacy, and dreamt of winning men back to God by dint of ruses. Thereupon Abbe Rose, rising to his feet, could find no other argument in his despair than that of pointing to the basilica which stood beside them, square, huge and massive, and still waiting for its dome.
'That is God's abode, my child,' said he, 'the edifice of expiation and triumph, of penitence and forgiveness. You have said mass in it, and now you are leaving it sacrilegiously and forswearing yourself!'
But Pierre also had risen; and buoyed up by a sudden rush of health and strength he answered: 'No, no! I am leaving it willingly, as one leaves a dark vault, to return into the open air and the broad sunlight. God does not dwell there; the only purpose of that huge edifice is to defy reason, truth and justice; it has been erected on the highest spot that could be found, like a citadel of error that dominates, insults and threatens Paris!'
Then seeing that the old priest's eyes were again filling with tears, and feeling on his own side so pained by their rupture that he began to sob, Pierre wished to go away. 'Farewell! farewell!' he stammered.
But Abbe Rose caught him in his arms and kissed him, as if he were a rebellious son who yet had remained the dearest. 'No, not farewell, not farewell, my child,' he answered; 'say rather till we meet again. Promise me that we shall see each other again, at least among those who starve and weep. It is all very well for you to think that charity has become bankrupt, but shall we not always love one another in loving our poor?'
Then they parted.
On becoming the companion of his three big nephews, Pierre had in a few lessons learnt from them how to ride a bicycle, in order that he might occasionally accompany them on their morning excursions. He went twice with them and Marie along the somewhat roughly paved roads in the direction of the Lake of Enghien. Then one morning when the young woman had promised to take him and Antoine as far as the forest of Saint-Germain, it was found at the last moment that Antoine could not come. Marie was already dressed in a chemisette of fawn-coloured silk, and a little jacket and 'rationals' of black serge, and it was such a warm, bright April day that she was not inclined to renounce her trip.
'Well, so much the worse!' she gaily said to Pierre, 'I shall take you with me, there will only be the pair of us. I really want you to see how delightful it is to bowl over a good road between the beautiful trees.'
However, as Pierre was not yet a very expert rider, they decided that they would take the train as far as Maisons-Laffitte, whence they would proceed on their bicycles to the forest, cross it in the direction of Saint- Germain, and afterwards return to Paris by train.
'You will be here for
'Oh, certainly!' replied Marie. 'It's now barely eight o'clock, so we have plenty of time. Still you need not wait for us, you know, we shall always find our way back.'
It was a delightful morning. When they started, Pierre could fancy himself with a friend of his own sex, so that this trip together through the warm sunlight seemed quite natural. Doubtless their costumes, which were so much alike, conduced to the gay brotherly feeling he experienced. But beyond all this there was the healthfulness of the open air, the delight which exercise brings, the pleasure of roaming in all freedom through the midst of nature.
On taking the train they found themselves alone in a compartment, and Marie once more began to talk of her college days. 'Ah! you've no idea,' said she, 'what fine games at baseball we used to have at Fenelon! We used to tie up our skirts with string so as to run the better, for we were not allowed to wear rationals like I'm wearing now. And there were shrieks, and rushes, and pushes, till our hair waved about and we were quite red with exercise and excitement. Still that didn't prevent us from working in the class-rooms. On the contrary! Directly we were at study we fought again, each striving to learn the most and reach the top of the class!'
She laughed gaily as she thus recalled her school life, and Pierre glanced at her with candid admiration, so pink and healthy did she look under her little hat of black felt, which a long silver pin kept in position. Her fine dark hair was caught up behind, showing her neck, which looked as fresh and delicate as a child's. And never before had she seemed to him so supple and so strong.
'Ah,' she continued in a jesting way, 'there is nothing like rationals, you know! To think that some women are foolish and obstinate enough to wear skirts when they go out cycling!'
Then, as he declared-just by way of speaking the truth, and without the faintest idea of gallantry-that she looked very nice indeed in her costume, she responded: 'Oh! I don't count. I'm not a beauty. I simply enjoy good health. . . . But can you understand it? To think that women have an unique opportunity of putting themselves at their ease, and releasing their limbs from prison, and yet they won't do so! If they think that they look the prettier in short skirts like schoolgirls they are vastly mistaken! And as for any question of modesty, well, it seems to me that it is infinitely less objectionable for women to wear rationals than to bare their bosoms at balls and theatres and
