That night they discussed the clubs until twelve, and, in the main, they agreed with Burne. To the roommates it did not seem such a vital subject as it had in the two years before, but the logic of Burne's objections to the social system dovetailed so completely with everything they had thought, that they questioned rather than argued, and envied the sanity that enabled this man to stand out so against all traditions.
Then Amory branched off and found that Burne was deep in other things as well. Economics had interested him and he was turning socialist. Pacifism played in the back of his mind, and he read The Masses and Lyoff Tolstoi faithfully.
"How about religion?" Amory asked him.
"Don't know. I'm in a muddle about a lot of things--I've just discovered that I've a mind, and I'm starting to read."
"Read what?"
"Everything. I have to pick and choose, of course, but mostly things to make me think. I'm reading the four gospels now, and the 'Varieties of Religious Experience.'"
"What chiefly started you?"
"Wells, I guess, and Tolstoi, and a man named Edward Carpenter. I've been reading for over a year now--on a few lines, on what I consider the essential lines."
"Poetry?"
"Well, frankly, not what you call poetry, or for your reasons--you two write, of course, and look at things differently. Whitman is the man that attracts me."
"Whitman?"
"Yes; he's a definite ethical force."
"Well, I'm ashamed to say that I'm a blank on the subject of Whitman. How about you, Tom?"
Tom nodded sheepishly.
"Well," continued Burne, "you may strike a few poems that are tiresome, but I mean the mass of his work. He's tremendous--like Tolstoi. They both look things in the face, and, somehow, different as they are, stand for somewhat the same things."
"You have me stumped, Burne," Amory admitted. "I've read 'Anna Karenina' and the 'Kreutzer Sonata' of course, but Tolstoi is mostly in the original Russian as far as I'm concerned."
"He's the greatest man in hundreds of years," cried Burne enthusiastically. "Did you ever see a picture of that shaggy old head of his?"
They talked until three, from biology to organized religion, and when Amory crept shivering into bed it was with his mind aglow with ideas and a sense of shock that some one else had discovered the path he might have followed. Burne Holiday was so evidently developing--and Amory had considered that he was doing the same. He had fallen into a deep cynicism over what had crossed his path, plotted the imperfectability of man and read Shaw and Chesterton enough to keep his mind from the edges of decadence--now suddenly all his mental processes of the last year and a half seemed stale and futile--a petty consummation of himself... and like a sombre background lay that incident of the spring before, that filled half his nights with a dreary terror and made him unable to pray. He was not even a Catholic, yet that was the only ghost of a code that he had, the gaudy, ritualistic, paradoxical Catholicism whose prophet was Chesterton, whose claqueurs were such reformed rakes of literature as Huysmans and Bourget, whose American sponsor was Ralph Adams Cram, with his adulation of thirteenth-century cathedrals--a Catholicism which Amory found convenient and ready-made, without priest or sacraments or sacrifice.