The ''Genius'' by Theodore Dreiser (books to read in your 30s .txt) 📕

to another "Come!" and he comes, who have enjoyed without stint or reserve, let or hindrance, those joys of perfect freedom of action, and that ease and deliberation which comes with the presence of comparative wealth, social position, and comforts, the narrowing that comes with the lack of means, the fear of public opinion, or the shame of public disclosure, is one of the most pathetic, discouraging and terrifying things that can be imagined. These are the hours that try men's souls. The man who sits in a seat of the mighty and observes a world that is ruled by a superior power, a superior force of which he by some miraculous generosity of fate has been chosen apparently as a glittering instrument, has no conception of the feelings of the man who, cast out of his dignities and emoluments, sits in the dark places of the world among the ashes of his splendor and meditates upon the glory of his bygone days. There is a pathos here which passes the conception of the average man. The prophets of the Old Testament discerned it clearly enough, for they were forever pronouncing the fate of those whose follies were in opposition to the course of righteousness and who were made examples of by a beneficent and yet awful power. "Thus saith the Lord: Because thou hast lifted thyself up against the God of Heaven, and they have brought the vessels of His house before thee, and thou and thy Lords, thy wives and concubines, have drank wine in them, and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone...God hath numbered thy Kingdom and finished it. Thou art weighed in the balance and found wanting; thy Kingdom is divided and given to the Medes and the Persians."

Eugene was in a minor way an exemplification of this seeming course of righteousness. His Kingdom, small as it was, was truly at an end. Our social life is so organized, so closely knit upon a warp of instinct, that we almost always instinctively flee that which does not accord with custom, usage, preconceived notions and tendencies—those various things which we in our littleness of vision conceive to be dominant. Who does not run from the man who may because of his deeds be condemned of that portion of the public which we chance to respect? Walk he ever so proudly, carry himself with what circumspectness he may, at the first breath of suspicion all are off—friends, relations, business acquaintances, the whole social fabric in toto. "Unclean!" is the cry. "Unclean! Unclean!" And it does not matter how inwardly shabby we may be, what whited sepulchres shining to the sun, we run quickly. It seems a tribute to that providence which shapes our ends, which continues perfect in tendency however vilely we may overlay its brightness with the rust of our mortal corruption, however imitative we may be.

Angela had gone home by now to see her father, who was now quite old and feeble, and also down to Alexandria to see Eugene's mother, who was also badly deteriorated in health.

"I keep hoping against hope that your attitude will change toward me," wrote Angela. "Let me hear from you if you will from time to time. It can't make any difference in your course. A word won't hurt, and I am so lonely. Oh, Eugene, if I could only die—if I only could!" No word as to the true state of things was given at either place. Angela pretended that Eugene had long been sick of his commercial career and was, owing to untoward conditions in the Colfax Company, glad to return to his art for a period. He might come home, but he was very busy. So she lied. But she wrote Myrtle fully of her hopes and, more particularly, her fears.

There were a number of conferences between Eugene and Myrtle, for the latter, because of their early companionship, was very fond of him. His traits, the innocent ones, were as sweet to her as when they were boy and girl together. She sought him out in his lovely room at Kingsbridge.

"Why don't you come and stay with us, Eugene?" she pleaded. "We have a comfortable apartment. You can have that big room next to ours. It has a nice view. Frank likes you. We have listened to Angela, and I think you are wrong, but you are my brother, and I want you to come. Everything is coming out right. God will straighten it out. Frank and I are praying for you. There is no evil, you know, according to the way we think. Now"—and she smiled her old-time girlish smile—"don't stay up here alone. Wouldn't you rather be with me?"

"Oh, I'd like to be there well enough, Myrtle, but I can't do it now. I don't want to. I have to think. I want to be alone. I haven't settled what I want to do. I think I will try my hand at some pictures. I have a little money and all the time I want now. I see there are some nice houses over there on the hill that might have a room with a north window that would serve as a studio. I want to think this thing out first. I don't know what I'll do."

He had now that new pain in his groin, which had come to him first when her mother first carried Suzanne off to Canada and he was afraid that he should never see her any more. It was a real pain, sharp, physical, like a cut with a knife. He wondered how it was that it could be physical and down there. His eyes hurt him and his finger tips. Wasn't that queer, too?

"Why don't you go and see a Christian Science practitioner?" asked Myrtle. "It won't do you any harm. You don't need to believe. Let me get you the book and you can read it. See if you don't think there is something in it. There you go smiling sarcastically, but, Eugene, I can't tell you what it hasn't done for us. It's done everything—that's just all. I'm a different person from what I was five years ago, and so is Frank. You know how sick I was?"

"Yes, I know."

"Why don't you go and see Mrs. Johns? You needn't tell her anything unless you want to. She has performed some perfectly wonderful cures."

"What can Mrs. Johns do for me?" asked Eugene bitterly, his lip set in an ironic mould. "Cure me of gloom? Make my heart cease to ache? What's the use of talking? I ought to quit the whole thing." He stared at the floor.

"She can't, but God can. Oh, Eugene, I know how you feel! Please go. It can't do you any harm. I'll bring you the book tomorrow. Will you read it if I bring it to you?"

"No."

"Oh, Eugene, please for my sake."

"What good will it do? I don't believe in it. I can't. I'm too intelligent to take any stock in that rot."

"Eugene, how you talk! You'll change your mind some time. I know how you think. But read it anyhow. Will you please? Promise me you will. I shouldn't ask. It isn't the way, but I want you to look into it. Go and see Mrs. Johns."

Eugene refused. Of asinine things this seemed the silliest. Christian Science! Christian rot! He knew what to do. His conscience was dictating that he give up Suzanne and return to Angela in her hour of need—to his coming child, for the time being anyhow, but this awful lure of beauty, of personality, of love—how it tugged at his soul! Oh, those days with Suzanne in the pretty watering and dining places about New York, those hours of bliss when she looked so beautiful! How could he get over that? How give up the memory? She was so sweet. Her beauty so rare. Every thought of her hurt. It hurt so badly that most of the time he dared not think—must, perforce, walk or work or stir restlessly about agonized for fear he should think too much. Oh, life; oh, hell!

The intrusion of Christian Science into his purview just now was due, of course, to the belief in and enthusiasm for that religious idea on the part of Myrtle and her husband. As at Lourdes and St. Anne de Beau Pré and other miracle-working centres, where hope and desire and religious enthusiasm for the efficacious intervention of a superior and non-malicious force intervenes, there had occurred in her case an actual cure from a very difficult and complicated physical ailment. She had been suffering from a tumor, nervous insomnia, indigestion, constipation and a host of allied ills, which had apparently refused to yield to ordinary medical treatment. She was in a very bad way mentally and physically at the time the Christian Science textbook, "Science and Health, with Key to the Scriptures," by Mrs. Eddy, was put into her hands. While attempting to read it in a hopeless, helpless spirit, she was instantly cured—that is, the idea that she was well took possession of her, and not long after she really was so. She threw all her medicines, of which there was quite a store, into the garbage pail, eschewed doctors, began to read the Christian Science literature, and attend the Christian Science church nearest her apartment, and was soon involved in its subtle metaphysical interpretation of mortal life. Into this faith, her husband, who loved her very much, had followed, for what was good enough for her and would cure her was good enough for him. He soon seized on its spiritual significance with great vigor and became, if anything, a better exponent and interpreter of the significant thought than was she herself.

Those who know anything of Christian Science know that its main tenet is that God is a principle, not a personality understandable or conceivable from the mortal or sensory side of life (which latter is an illusion), and that man (spiritually speaking) in His image and likeness. Man is not God or any part of Him. He is an idea in God, and, as such, as perfect and indestructible and undisturbably harmonious as an idea in God or principle must be. To those not metaphysically inclined, this is usually dark and without significance, but to those spiritually or metaphysically minded it comes as a great light. Matter becomes a built-up set or combination of illusions, which may have evolved or not as one chooses, but which unquestionably have been built up from nothing or an invisible, intangible idea, and have no significance beyond the faith or credence, which those who are at base spiritual give them. Deny them—know them to be what they are—and they are gone.

To Eugene, who at this time was in a great state of mental doldrums—blue, dispirited, disheartened, inclined to see only evil and destructive forces—this might well come with peculiar significance, if it came at all. He was one of those men who from their birth are metaphysically inclined. All his life he had been speculating on the subtleties of mortal existence, reading Spencer, Kant, Spinoza, at odd moments, and particularly such men as Darwin, Huxley, Tyndall, Lord Avebury, Alfred Russel Wallace, and latterly Sir Oliver Lodge and Sir William Crookes, trying to find out by the inductive, naturalistic method just what life was. He had secured inklings at times, he thought, by reading such things as Emerson's "Oversoul," "The Meditations of Marcus Aurelius," and Plato. God was a spirit, he thought, as Christ had said to the woman at the well in Samaria, but whether this spirit concerned itself with mortal affairs, where was so much suffering and contention, was another matter. Personally he had never believed so—or been at all sure. He had always been moved by the