THE foregoing conversation and others like it made a deep impression upon my hero. If next day he had taken a walk with Mr. Hawke, and heard what he had to say on the other side, he would have been just as much struck, and as ready to fling off what Pryer had told him, as he now was to throw aside all he had ever heard from anyone except Pryer; but there was no Mr. Hawke at hand, so Pryer had everything his own way.

Embryo minds, like embryo bodies, pass through a number of strange metamorphoses before they adopt their final shape. It is no more to be wondered at that one who is going to turn out a Roman Catholic, should have passed through the stages of being first a Methodist, and then a freethinker, than that a man should at some former time have been a mere cell, and later on an invertebrate animal. Ernest, however, could not be expected to know this; embryos never do. Embryos think with each stage of their development that they have now reached the only condition which really suits them. This, they say, must certainly be their last, inasmuch as its close will be so great a shock that nothing can survive it. Every change is a shock; every shock is a pro tanto death. What we call death is only a shock great enough to destroy our power to recognise a past and a present as resembling one another. It is the making us consider the points of difference between our present and our past greater than the points of resemblance, so that we can no longer call the former of these two in any proper sense a continuation of the second, but find it less trouble to think of it as something that we choose to call new.

But, to let this pass, it was clear that spiritual pathology (I confess that I do not know myself what spiritual pathology means -but Pryer and Ernest doubtless did) was the great desideratum of the age. It seemed to Ernest that he had made this discovery himself and been familiar with it all his life, that he had never known, in fact, of anything else. He wrote long letters to his college friends expounding his views as though he had been one of the Apostolic fathers. As for the Old Testament writers, he had no patience with them. “Do oblige me,” I find him writing to one friend, “by reading the prophet Zechariah, and giving me your candid opinion upon him. He is poor stuff, full of Yankee bounce; it is sickening to live in an age when such balderdash can be gravely admired whether as poetry or prophecy.” This was because Pryer had set him against Zechariah. I do not know what Zechariah had done; I should think myself that Zechariah was a very good prophet; perhaps it was because he was a Bible writer, and not a very prominent one, that Pryer selected him as one through whom to disparage the Bible in comparison with the Church.

To his friend Dawson I find him saying a little later on: “Pryer and I continue our walks, working out each other’s thoughts. At first he used to do all the thinking, but I think I am pretty well abreast of him now, and rather chuckle at seeing that he is already beginning to modify some of the views he held most strongly when I first knew him.

“Then I think he was on the high road to Rome; now, however, he seems to be a good deal struck with a suggestion of mine in which you, too, perhaps may be interested. You see we must infuse new life into the Church somehow; we are not holding our own against either Rome or infidelity.” (I may say in passing that I do not believe Ernest had as yet ever seen an infidel — not to speak to.) “I proposed, therefore, a few days back to Pryer — and he fell in eagerly with the proposal as soon as he saw that I had the means of carrying it out — that we should set on foot a spiritual movement somewhat analogous to the Young England movement of twenty years ago, the aim of which shall be at once to outbid Rome on the one hand, and scepticism on the other. For this purpose I see nothing better than the foundation of an institution or college for placing the nature and treatment of sin on a more scientific basis than it rests at present. We want — to borrow a useful term of Pryer’s — a College of Spiritual Pathology where young men” (I suppose Ernest thought he was no longer young by this time) “may study the nature and treatment of the sins of the soul as medical students study those of the bodies of their patients. Such a college, as you will probably admit, will approach both Rome on the one hand, and science on the other — Rome, as giving the priesthood more skill, and therefore as paving the way for their obtaining greater power, and science, by recognising that even free thought has a certain kind of value in spiritual enquiries. To this purpose Pryer and I have resolved to devote ourselves henceforth heart and soul.

“Of course, my ideas are still unshaped, and all will depend upon the men by whom the College is first worked. I am not yet a priest, but Pryer is, and if I were to start the College, Pryer might take charge of it for a time and I work under him nominally as his subordinate. Pryer himself suggested this. Is ............