There were no more wise men; there were no more heroes; Burne Holiday was sunk from sight as though he had never lived; Monsignor was dead. Amory had grown up to a thousand books, a thousand lies; he had listened eagerly to people who pretended to know, who knew nothing. The mystical reveries of saints that had once filled him with awe in the still hours of night, now vaguely repelled him. The Byrons and Brookes who had defied life from mountain tops were in the end but flaneurs and poseurs, at best mistaking the shadow of courage for the substance of wisdom. The pageantry of his disillusion took shape in a world-old procession of Prophets, Athenians, Martyrs, Saints, Scientists, Don Juans, Jesuits, Puritans, Fausts, Poets, Pacifists; like costumed alumni at a college reunion they streamed before him as their dreams, personalities, and creeds had in turn thrown colored lights on his soul; each had tried to express the glory of life and the tremendous significance of man; each had boasted of synchronizing what had gone before into his own rickety generalities; each had depended after all on the set stage and the convention of the theatre, which is that man in his hunger for faith will feed his mind with the nearest and most convenient food.
Women--of whom he had expected so much; whose beauty he had hoped to transmute into modes of art; whose unfathomable instincts, marvellously incoherent and inarticulate, he had thought to perpetuate in terms of experience--had become merely consecrations to their own posterity. Isabelle, Clara, Rosalind, Eleanor, were all removed by their very beauty, around which men had swarmed, from the possibility of contributing anything but a sick heart and a page of puzzled words to write.
Amory based his loss of faith in help from others on several sweeping syllogisms. Granted that his generation, however bruised and decimated from this Victorian war, were the heirs of progress. Waving aside petty differences of conclusions which, although they might occasionally cause the deaths of several millions of young men, might be explained away--supposing that after all Bernard Shaw and Bernhardi, Bonar Law and Bethmann-Hollweg were mutual heirs of progress if only in agreeing against the ducking of witches--waiving the antitheses and approaching individually these men who seemed to be the leaders, he was repelled by the discrepancies and contradictions in the men themselves.
There was, for example, Thornton Hancock, respected by half the intellectual world as an authority on life, a man who had verified and believed the code he lived by, an educator of educators, an adviser to Presidents--yet Amory knew that this man had, in his heart, leaned on the priest of another religion.