It was a few days later that Howard found himself sitting alone one evening after dinner, with his aunt.
"There is something that I want to talk to you about," he said. "No doubt Maud has told you all about her strange experience? She has described it to me, and I don't know what to say or think. She was wonderfully fine about it. She said she would not mention it again, and she did not desire me to talk about it—or even believe it! And I don't know what to do. It isn't the sort of thing that I believe in, though I think it beautiful, just because it was Maud who felt it. But I can't say what I really believe about it, without seeming unsympathetic and even rough; and yet I don't like there being anything which means so much to her, which doesn't mean much to me."
"Yes," said Mrs. Graves, "I foresaw that difficulty, but I think Maud did right to tell you."
"Of course, of course," said Howard, "but I mean much more than that. Is there something really THERE, open to all, possible to all, from which I am shut out by what the Bible calls my hardness of heart? Do you really think yourself that a living spirit drew near and made itself known to Maud thus? or is it a beautiful dream, a sort of subjective attempt at finding comfort, an instinctive effort of the mind towards saving itself from sorrow?"
"Ah," said Mrs. Graves, "who shall say? Of course I do not see any real objection to the former, when I think of all the love and the emotion that went to the calling of the little spirit from the deeps of life; but then I am a woman, and an old woman. If I were a man of your age who had lived an intellectual life, I should feel very much as you do."
"But if you believe it," said Howard, "can you give me reasons why you believe it? I am not unreasonable at all. I hate the attitude of mind of denying the truth of the experience of others, just because one has not felt it oneself. Here, it seems to me, there are two explanations, and my scepticism inclines to what is, I suppose, the materialistic one. I am very suspicious of experiences which one is told to take on trust, and which can't be intellectually expressed. It's the sort of theory that the clergy fall back upon, what they call spiritual truth, which seems to me merely unchecked, unverifiable experience. I don't, to take a crude instance, believe in statues that wink; and yet the tendency of the priest is to say that it is a matter of childlike faith; yet to me credulity appears to be one of the worst of sins. It is incredulity which has disposed of superstition."
"Yes," said Mrs. Graves. "I fully agree with you about that; and there is a great deal of very objectionable nonsense which goes by the name of mysticism, which is merely emotion divorced from commonsense."
"Yes," said Howard, "and if I may speak quite frankly, I do very much respect your own judgment and your convictions. It seems to me that you have a very sceptical turn of mind, which has acted as a solvent upon a whole host of stupid and conventional beliefs. I don't think you take things for granted, and it always seems to me that you have got rid of a great many foolish traditions which ordinary people accept—and it's a fine attitude."
"I'm not too old to be insensible to a compliment," said Mrs. Graves, smiling. "What you are surprised at is to find that I have any beliefs left, I suppose? And I expect you are inclined to think that I have done the feminine thing ultimately, and compromised, so as to retain just the comfortable part of the affair."
"No," said Howard, "I don't. I am much more inclined to think that there is something which is hidden from me; and I want you to explain it, if you can and will."
"Well, I will try," said Mrs. Graves. "Let me think." She sate silent for a little, and then she said: "I think that as I get older, I recognise more and more the division between the rational part of the mind and the instinctive part of the mind. I find more and more that my deepest convictions are not rational—at least not arrived at by reason—only formulated by it. I think that reason ought to be able to formulate convictions; but they are there, whether expressed or not. Most women don't bring the reason to bear at all, and the result is that they hold a mass of beliefs, some simply inherited, some mere phrases which they don't understand, and some real convictions. A great deal of the muddle comes from the feminine weariness of logic, and a great deal, too, from the fact that they never learn how to use words—words are the things that divide people! But I believe more and more, by experience, in the SOUL. I do not believe that the soul begins with birth or ends with death. Now I have no sort of doubt in my own mind that the soul of your child was a living thing, a spirit which has lived before, and will live again. Souls, I believe, come to the brink of life, out of some unknown place, and by choice or impelled by some need for experience, take shape. I don't know how or why this is—I only believe that it is so. If your child had lived, you would have become aware of its soul; you would have found it to have perfectly distinct qualities and desires and views of its own, not learnt from you, and which you could not affect or change. All those qualities are in it from the time of birth—but it takes a soul some time to learn the use of the body. But the connection between the soul and the father and mother who give it a body is a real one; I don't profess to know what it is, or why it is that some parents have congenial children and some quite uncongenial ones—that is only one of the many mysteries which beset us. Holding all this, it does not seem to me on the face of it impossible that the soul of the child should have been brought into contact with Maud's soul; though of course the whole affair is quite capable of a scientific and material explanation. But I have seen too many strange things in my life to make me accept the scientific explanation as conclusive. I have known men and women who, after a bereavement, have had an intense consciousness of the presence of the beloved spirit with them and near them. I have experienced it myself; and it seems to me as impossible to explain as a sense of beauty. If one feels a particular thing to be beautiful, one can't give good reasons for one's emotion to a person who does not think the same thing beautiful; but it appears to me that the duty of explaining it away lies on the one who does NOT feel it. One can't say that beauty is a purely subjective thing, because when two people think a thing beautiful, they understand each other perfectly. Do I make myself clear at all, or is that merely a bit of feminine logic?"
"No, indeed," said Howard slowly, "I think it is a good case. The very last thing I would do is to claim to be fully equipped for the understanding of all mysteries. My difficulty is that while there are two explanations of a thing—a transcendental one and a material one—I hanker after the material one. But it isn't because I want to disbelieve the transcendental one. It is because I want to believe it so much, that I feel that I must exclude all possibility of its being anything else."
"Yes," said Mrs. Graves, "and I think you are perfectly right; one must follow one's conscience in this. I don't want you to swallow it whole at all. I want you, and I am sure that Maud wants you, just to wait and see. Don't begin by denying the possibility of its being a transcendental thing. Just hold the facts in your mind, and as life goes on, see if your experience confirms it, and until it does, do not pretend that it does. I don't claim to be omniscient. Something quite definite, of course, lies behind the mystery of life, and whatever it is, is not affected by what you or I believe about it. I may be wholly and entirely mistaken, and it may be that life is only a chemical phenomenon; but I have kept my eyes open, and my heart open; and I am as sure as I can be that there is something very much bigger behind it than that. I myself believe that each being is an immortal spirit, hampered by contact with mortal laws, and I believe that consciousness and emotion are something superior even to chemistry. But to use emotion to silence people would be entirely repugnant to me, and equally to Maud. She isn't the sort of woman who would be content if you only just said you believed her. She would hate that!"
"Well," said Howard, smiling, "you are two very wonderful women, and that's the truth. I am not surprised at YOUR wisdom—it IS wisdom—because you have lived very bravely and loved many people; but it's amazing to me to find such courage and understanding in a girl. Of course you have helped her—but I don't think you could have produced such thoughts in her unless they had been there to start with."
"That's exactly what I have tried to say," said Mrs. Graves. "Where did Maud's fine mixture of feeling and commonsense come from? Her mother was a woman of some perception, but after all she married Frank, and Frank with all his virtue isn't a very mature spirit!"
"Ah," said Howard, "my marriage has done everything for me! What a blind, complacent, petty ass I was—and am too, though I at least perceive it! I see myself as an elderly donkey, braying and capering about in a paddock—and someone leans over the fence, and all is changed. I ought not to think lightly of mysteries, when all this astonishing conspiracy has taken place round me, to give me a home and a wife and a whole range of new emotions—how Maud came to care for me is still the deepest wonder of all—a loveless prig like me!"
"I won't be understood to subscribe to all that," said Mrs. Graves, laughing, "though I see your point of view; but there's something deeper even than that, dear Howard. You care for me, you care for Maud; but it's the power of caring that matters more than the power of caring for particular people. Does that seem a very hard saying? You see I do not believe—what do you say to this—in memory lasting. You and I love each other here and now; when I die, I do not feel sure that I shall have any recollection of you or Maud or my own dear husband—how horrible that would sound to many men and nearly all women—but I have learned how to love, and you have learned how to love, and we shall find other souls to draw near to as the ages go on; and so I look forward to death calmly enough, because whatever I am I shall have souls to love, and I shall find souls to love me."
"No," said Howard, "I can't believe that! I can't believe in any life here or hereafter apart from Maud. It is strange that I should be the sentimentalist now, and you the stern sceptic. The thought to me is infinitely dreary—even atrocious."
"I am not surprised," said Mrs. Graves, "but that's the last sacrifice. That is what losing oneself means; to believe in love itself, and not in the particular souls we love; to believe in beauty, not in beautiful things. I have learned that! I do not say it in any complacency or superiority—you must believe me; but it is the last and hardest thing that I have learned. I do not say that it does not hurt—one suffers terribly in losing one's dear self, in parting from other selves that are even more dear. But would one send away the souls one loves best into a loveless paradise? Can one bear to think of them as hankering for oneself, and lost in regret? No, not for a moment! They pass on to new life and love; we cannot ourselves always do it in this life—the flesh is weak and dear; and age passes over us, and takes away the close embrace and the sweet desire. But it is the awakening of the soul to love that matters; and it has been to me one of the sweetest experiences of my life to see you and Maud awaken to love. But you will not stay there—nothing is ultimate, not the dearest and largest relations of life. One climbs from selfishness to liking, and from liking to passion, and from passion to love itself."
"No," said Howard, "I cannot rise to that yet; I see, I dimly feel, that you are far above me in this; but I cannot let Maud go. She is mine, and I am hers."
Mrs. Graves smiled and said, "Well, we will leave it at that. Kiss me, dearest boy; I don't love you less because I feel as I do—perhaps even more, indeed."
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