‘The acutest syllogiser can never develop the actual consequences of any system of policy, or, indeed, of any change in human relationship, man being so infinitely complex, and the interaction of human forces so incalculable.’
‘Many of our speculative difficulties arise from the unauthorised conception of an _omnipotent_ God, a conception entirely of our own creation, and one which, if we look at it closely, has no meaning. It is because God _could_ have done otherwise, and did not, that we are confounded. It may be distressing to think that God cannot do any better, but it is not so distressing as to believe that He might have done better had He so willed.’
Although these passages were disconnected, each of them seemed to Clara to be written in a measure for herself, and her curiosity was excited about the author. Perhaps the man who called would say something about him.
Baruch Cohen was now a little over forty. He was half a Jew, for his father was a Jew and his mother a Gentile. The father had broken with Judaism, but had not been converted to any Christian church or sect. He was a diamond-cutter, originally from Holland, came over to England and married the daughter of a mathematical instrument maker, at whose house he lodged in Clerkenwell. The son was apprenticed to his maternal grandfather’s trade, became very skilful at it, worked at it himself, employed a man and a boy, and supplied London shops, which sold his instruments at about three times the price he obtained for them. Baruch, when he was very young, married Marshall’s elder sister, but she died at the birth of her first child and he had been a widower now for nineteen years. He had often thought of taking another wife, and had seen, during these nineteen years, two or three women with whom he had imagined himself to be really in love, and to whom he had been on the verge of making proposals, but in each case he had hung back, and when he found that a second and a third had awakened the same ardour for a time as the first, he distrusted its genuineness. He was now, too, at a time of life when a man has to make the unpleasant discovery that he is beginning to lose the right to expect what he still eagerly desires, and that he must beware of being ridiculous. It is indeed a very unpleasant discovery. If he has done anything well which was worth doing, or has made himself a name, he may be treated by women with respect or adulation, but any passable boy of twenty is really more interesting to them, and, unhappily, there is perhaps so much of the man left in him that he would rather see the eyes of a girl melt when she looked at him than be adored by all the drawing-rooms in London as the author of the greatest poem since _Paradise Lost_, or as the conqueror of half a continent. Baruch’s life during the last nineteen years had been such that he was still young, and he desired more than ever, because not so blindly as he desired it when he was a youth, the tender, intimate sympathy of a woman’s love. It was singular that, during all those nineteen years, he should not once have been overcome. It seemed to him as if he had been held back, not by himself, but by some external power, which refused to give any reasons for so doing. There was now less chance of yielding than ever; he was reserved and self-respectful, and his manner towards women distinctly announced to them that he knew what he was and that he had no claims whatever upon them. He was something of a philosopher, too; he accepted, therefore, as well as he could, without complaint, the inevitable order of nature, and he tried to acquire, although often he failed, that blessed art of taking up lightly and even with a smile whatever he was compelled to handle. ‘It is possible,’ he said once, ‘to consider death too seriously.’ He was naturally more than half a Jew; his features were Jewish, his thinking was Jewish, and he believed after a fashion in the Jewish sacred books, or, at anyrate, read them continuously, although he had added to his armoury defensive weapons of another type. In nothing was he more Jewish than in a tendency to dwell upon the One, or what he called God, clinging still to the expression of his forefathers although departing so widely from them. In his ethics and system of life, as well as in his religion, there was the same intolerance of a multiplicity which was not reducible to unity. He seldom explained his theory, but everybody who knew him recognised the difference which it wrought between him and other men. There was a certain concord in everything he said and did, as if it were directed by some enthroned but secret principle.