Therefore the man got books and read them. He read books on Hinduism, many of them; he read the Vedas and the sacred hymns. He learnt of Vishnu and Siva, of Krishna and the milkmaids. He found books on caste and read them, of how these were originally four castes which subdivided. He read of suttee and the car of Juggernauth. He then turned to Mahommedanism and the life of Mahommed. He read the Koran. He learned the early history of the faith, of its rise, of the glory of its result, of the fall of its great Empire. He saw it had much to do with Judaism, there were great similarities, there were also differences. He read of Parseeism, that taught by Zoroaster which they call fire worship; he read of Jainism, of the cult of the Sikhs, of many another strange faith; he learned of the spirit worship of the aboriginal tribes among the mountains, of Phallic worship and its monstrosities.

He read of Confucius and his teachings, of Laotze and his doctrines, of ancestor worship among the Chinese, of Shintoism in Japan.

Most of all he read about Buddhism. There was something here that attracted him more than in all the rest. In the life of Gaudama the Buddha he found a beauty that came to him as a charm, in the teachings of the Great Teacher there seemed to him a light such as he had not seen. Mystery and miracle and the supernatural had always jarred on him, they had an unpleasant savour, as of appeals to the lowest elements in the minds of the credulous and ignorant. Truth he thought should not need such meretricious attractions. Here was a faith that needed none of these things. It could exist without them. It contained explanations, not dogmas. It was reasonableness instead of hysteria, it denounced mysticism and the cult of the supernatural.

It took the man several years to read these books, and he lived those years much alone. His house lay half up a mountain side. Below him lay tangled masses of hills clothed with dense forest, with here and there a clearing. Before him was a jagged mountain wall, behind a great bare dome of rock. It was always wonderful to sit and watch, to see the sun rise in gold and crimson behind the peaks, while all below lay in a white mist; to watch the sun rays fall and the mist grow thinner, showing faint outlines of tree clump and hill contour, till all the mist was gone and the world was full of golden light. Daily he saw the marvel of the dawn. He learnt to love it as the most beautiful of things, most beautiful because full of the promise of untold glory. For the most part his life was very lonely. There were the labourers who worked for him, the black, half-nude people who came in gangs in May and left in February of each year. They were not of his world. He directed their work, he paid them, but he did not know them. He wondered at them, that was all, and there were scattered here and there throughout the hills other Europeans, who lived much the same life as he did, and whom he met occasionally at their houses or his, or at the club ten miles away. He liked them, some of them were his best friends, a great part of his life was theirs also.

But there was, aside from his friends, aside from the merry meetings, the games, the chaff, the laughter, another life apart. There was a life he lived to himself, in another world it seemed. His world was of the mountain and the fell, of the brooks that laughed down the precipice, of the giant trees, the tangled creepers, the delicate orchid far above. His thoughts were with them and with his books, for they should be brothers. He read and he watched, and he tried to understand; he asked of nature the meaning of these religions, to tell him the secret that he would know. What is the truth of things—what do you mean? And I——What do I mean? What is the secret of it all?

The mountains and the trees answered him and told him secrets, the secrets of their hearts, but not the secret he would know. They murmured to him of many things, of beauty, of love, of peace, of forgetfulness. They sang the world's slumber song.

But of whence, of how, of whither they told him nothing, only they ceased talking when he asked, they ceased their song and there was silence. They could not tell.

So he lay upon the rocks and read, and the hills and trees wondered because they knew not of what he read. "Take care," they whispered; "why trouble? Life is so short, surely it were wise to make the best of it; for no one can answer what you ask. We die and fall and new trees grow again, the hills are newly clad each year. The old return in new forms. We can tell of ourselves, we are not afraid. Our lives are full of delight. Death has no terror for us. But you? Of you we know nothing. We have no echo to your words."

Yet the man read on. He dreamed and read and dreamed again.

"I have three wants," he said. "I would know whence I came, I would have some rule to live by, I would know whither I am going. Religions, many religions profess to tell men these things, surely somewhere there will be truth. Nearly all men are satisfied with their religion, cannot I find one that satisfies me? It is so little that I ask, I have here so many answers. Amongst them I will be able to find what I want." Therefore he read on. But in the thoughts of many teachers there is not clearness, but confusion. In a multitude of counsellors there is not wisdom, only mist, only the strange shadows made by many lights. He found that he did not gain. "Sometimes," he said, "I agree with one, sometimes with another. No one seems to be altogether true. There is Truth, perhaps, but not the whole Truth. This will not do."

At last he said to himself that he would make a system. He would take certain ideas from various faiths, he would put them together, he would compare them one by one and see what he learnt.

There is, he said, the First Cause. What do religions say about this First Cause? There is Brahma, and Jehovah, and Ahriman, with Ormuz; there is the Buddhist doctrine of Law, there is the Christian Trinity. These are some of the chief ideas. What can be made of them? Have they a common truth? Are the great religions utterly at variance about this First Cause, or can they agree? I will take this point and consider it first. What is the First Cause? Then I will pass to another. What does life mean? Why are we here? Is there any explanation of this? For what object does man exist? To what end? He did not mean what is the end of man, but what is the object of man, of life? To whom is it a benefit that man exists? To God—if there be a God? If not, to whom? It cannot be that existence is an aimless freak, that it has no object. But what can this object be? What was to be gained by creating man at all? That was question number two. There is no answer to this question.

There were many other questions that he asked. And when he had framed a question he sat down to his books to find the answer. He worked at them as problems to be solved. He sought in the various faiths described in his books the answers to these problems. What he found will be shown in the next few chapters; but let it be understood again how and why he sought.

He had been born in a faith and brought up in it, and had abandoned it. He left it because he sought in it certain helps to thought and to life that it seemed to him religion ought to give. More, it seemed to him that these answers were of the very essence of religion. His fathers' faith gave him answers he could not accept, it gave him a rule of life he could not follow, that seemed to him untrue. Yet would he not be satisfied with ignorance, he would search further. He wanted a religion, a belief, and he would find it.

For I want it to be understood very clearly that he was no scoffer, no denier of religion. It was the very reverse. He so much wanted a faith, it seemed to him such an eminently necessary thing, that he would not be content till he had one that he could really accept and believe. He hated doubt and half acceptance. He wanted a truth that appealed to him as a whole truth, that held no room for doubt.

"All men," he said, "have religion. They love their faiths, they find in them help and consolation and guidance, at least they tell me so. Why am I to be left out? Men say that religion is a treasure beyond words. Then I, too, would share in the treasure. But I cannot take what has been offered me. It does not seem to me to be true. I cannot believe it. This religion repels me. I cannot say how greatly it repels me. They say it is beautiful. It must be so to some. It is not so to me. Its music to me is not music, but harshest discord. It is not surely that I have no desire for religion, no eye for beauty, no ear for harmony, I know it is not that. No man loves beauty more than I do. There are things in this faith I have rejected that appeal to me. I see in other faiths, too, ideas that are beautiful. But no one seems all true, and none answers my three questions. Yet will I look till I find.

"And meanwhile there are the hills and the woods. These are my dreams.

"But surely in my scheme I shall discover something."