THE NEW PHASE
now eagerly, now furiously, and always, as it seems, unsuccessfully, tried to adapt itself to the maddening misfit of its patched and ancient garments. And always in these books as one draws nearer to the heart of the matter there comes a disconcerting evasion. It was the fantastic convention of the time that a writer should not touch upon religion. To do so was to rouse the jealous fury of the great multitude of professional religious teachers. It was permitted to state the discord, but it was forbidden to glance at any possible reconciliation. Religion was the privilege of the pulpit. . . .
It was not only from the novels that religion was omitted. It was ignored by the newspapers; it was pedantically disregarded in the discussion of business questions, it played a trivial and apologetic part in public affairs. And this was done not out of contempt but respect. The hold of the old religious organisations upon men's respect was still enormous, so enormous that there seemed to be a quality of irreverence in applying religion to the developments of every day. This strange suspension of religion lasted over into the beginnings of the new age. It was the clear vision of Marcus Karenin much more than any other contemporary influence which brought it back into the texture of human life. He saw religion with-
261
