Marriage. H. G. Wells
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a very new, expensive-looking and meretricious dressing-bag of imitation morocco, which had been one of her chief financial errors at Oxbridge. The collection was eloquent indeed of incompatible standards....
Marjorie had a chin that was small in size if resolute in form, and a mouth that was not noticeably soft and weak because it was conspicuously soft and pretty. Her nose was delicately aquiline and very subtly and finely modelled, and she looked out upon the world with steady, grey-blue eyes beneath broad, level brows that contradicted in a large measure the hint of weakness below. She had an abundance of copper-red hair, which flowed back very prettily from her broad, low forehead and over her delicate ears, and she had that warm-tinted clear skin that goes so well with reddish hair. She had a very dainty neck, and the long slender lines of her body were full of the promise of a riper beauty. She had the good open shoulders of a tennis-player and a swimmer. Some day she was to be a tall, ruddy, beautiful woman. She wore simple clothes of silvery grey and soft green, and about her waist was a belt of grey leather in which there now wilted two creamy-petalled roses.
That was the visible Marjorie. Somewhere out of time and space was an invisible Marjorie who looked out on the world with those steady eyes, and smiled or drooped with the soft red lips, and dreamt, and wondered, and desired.
§ 2
What a queer thing the invisible human being would appear if, by some discovery as yet inconceivable, some spiritual X-ray photography, we could flash it into sight! Long ago I read a book called "Soul Shapes" that was full of ingenious ideas, but I doubt very much if the thing so revealed would have any shape, any abiding solid outline at all. It is something more fluctuating and discursive than that—at any rate, for every one young enough not to have set and hardened. Things come into it and become it, things drift out of it and cease to be it, things turn upside down in it and change and colour and dissolve, and grow and eddy about and blend into each other. One might figure it, I suppose, as a preposterous jumble animated by a will; a floundering disconnectedness through which an old hump of impulse rises and thrusts unaccountably; a river beast of purpose wallowing in a back eddy of mud and weeds and floating objects and creatures drowned. Now the sunshine of gladness makes it all vivid, now it is sombre and grimly insistent under the sky of some darkling mood, now an emotional gale sweeps across it and it is one confused agitation....
And surely these invisible selves of men were never so jumbled, so crowded, complicated, and stirred about as they are at the present time. Once I am told they had a sort of order, were sphered in religious beliefs, crystal clear, were arranged in a cosmogony that fitted them as hand fits glove, were separated by definite standards of right and wrong which presented life as planned in all its essential aspects from the cradle to the grave. Things are so no longer. That sphere is broken for most of us; even if it is tied about and mended again, it is burst like a seed case; things have fallen out and things have fallen in....
Can I convey in any measure how it was with Marjorie?
What was her religion?
In college forms and returns, and suchlike documents, she would describe herself as "Church of England." She had been baptized according to the usages of that body, but she had hitherto evaded confirmation into it, and although it is a large, wealthy, and powerful organization with many minds to serve it, it had never succeeded in getting into her quick and apprehensive intelligence any lucid and persuasive conception of what it considered God and the universe were up to with her. It had failed to catch her attention and state itself to her. A number of humorous and other writers and the general trend of talk around her, and perhaps her own shrewd little observation of superficial things, had, on the other hand, created a fairly definite belief in her that it wasn't as a matter of fact up to very much at all, that what it said wasn't said with that absolute honesty which is a logical necessity in every religious authority, and that its hierarchy had all sorts of political and social considerations confusing its treatment of her immortal soul....
Marjorie followed her father in abstaining from church. He too professed himself "Church of England," but he was, if we are to set aside merely superficial classifications, an irascible atheist with a respect for usage and Good Taste, and an abject fear of the disapproval of other gentlemen of his class. For the rest he secretly disliked clergymen on account of the peculiarity of their collars, and a certain influence they had with women. When Marjorie at the age of fourteen had displayed a hankering after ecclesiastical ceremony and emotional religion, he had declared: "We don't want any of that nonsense," and sent her into the country to a farm where there were young calves and a bottle-fed lamb and kittens. At times her mother went to church and displayed considerable orthodoxy and punctilio, at times the good lady didn't, and at times she thought in a broad-minded way that there was a Lot in Christian Science, and subjected herself to the ministrations of an American named Silas Root. But his ministrations were too expensive for continuous use, and so the old faith did not lose its hold upon the family altogether.
At school Marjorie had been taught what I may best describe as Muffled Christianity—a temperate and discreet system designed primarily not to irritate parents, in which the painful symbol of the crucifixion and the riddle of what Salvation was to save her from, and, indeed, the coarser aspects of religion generally, were entirely subordinate to images of amiable perambulations, and a rich mist of finer feelings. She had been shielded, not only from arguments against her religion, but from arguments for it—the two things go together—and I do not think it was particularly her fault if she was now growing up like the great majority of respectable English people, with her religious faculty as it were, artificially faded, and an acquired disposition to regard any speculation of why she was, and whence and whither, as rather foolish, not very important, and in the very worst possible taste.
And so, the crystal globe being broken which once held souls together, you may expect to find her a little dispersed and inconsistent in her motives, and with none of that assurance a simpler age possessed of the exact specification of goodness or badness, the exact delimitation of right and wrong. Indeed, she did not live in a world of right and wrong, or anything so stern; "horrid" and "jolly" had replaced these archaic orientations. In a world where a mercantile gentility has conquered passion and God is neither blasphemed nor adored, there necessarily arises this generation of young people, a little perplexed, indeed, and with a sense of something missing, but feeling their way inevitably at last to the great releasing question, "Then why shouldn't we have a good time?"
Yet there was something in Marjorie, as in most human beings, that demanded some general idea, some aim, to hold her life together. A girl upon the borders of her set at college was fond of the phrase "living for the moment," and Marjorie associated with it the speaker's lax mouth, sloe-like eyes, soft, quick-flushing, boneless face, and a habit of squawking and bouncing in a forced and graceless manner. Marjorie's natural disposition was to deal with life in a steadier spirit than that. Yet all sorts of powers and forces were at work in her, some exalted, some elvish, some vulgar, some subtle. She felt keenly and desired strongly, and in effect she came perhaps nearer the realization of that offending phrase than its original exponent. She had a clean intensity of feeling that made her delight in a thousand various things, in sunlight and textures, and the vividly quick acts of animals, in landscape, and the beauty of other girls, in wit, and people's voices, and good strong reasoning, and the desire and skill of art. She had a clear, rapid memory that made her excel perhaps a little too easily at school and college, an eagerness of sympathetic interest that won people very quickly and led to disappointments, and a very strong sense of the primary importance of Miss Marjorie Pope in the world. And when any very definite dream of what she would like to be and what she would like to do, such as being the principal of a ladies' college, or the first woman member of Parliament, or the wife of a barbaric chief in Borneo, or a great explorer, or the wife of a millionaire and a great social leader, or George Sand, or Saint Teresa, had had possession of her imagination for a few weeks, an entirely contrasted and equally attractive dream would presently arise beside it and compete with it and replace it. It wasn't so much that she turned against the old one as that she was attracted by the new, and she forgot the old dream rather than abandoned it, simply because she was only one person, and hadn't therefore the possibility of realizing both.
In certain types Marjorie's impressionability aroused a passion of proselytism. People of the most