"My brain reels," said Philip.

"Have some whiskey," returned Cronshaw, passing over the bottle. "There's nothing like it for clearing the head. You must expect to be thick-witted if you insist upon drinking beer."

Philip shook his head, and Cronshaw proceeded:

"You're not a bad fellow, but you won't drink. Sobriety disturbs conversation. But when I speak of good and bad..." Philip saw he was taking up the thread of his discourse, "I speak conventionally. I attach no meaning to those words. I refuse to make a hierarchy of human actions and ascribe worthiness to some and ill-repute to others. The terms vice and virtue have no signification for me. I do not confer praise or blame: I accept. I am the measure of all things. I am the centre of the world."

"But there are one or two other people in the world," objected Philip.

"I speak only for myself. I know them only as they limit my activities. Round each of them too the world turns, and each one for himself is the centre of the universe. My right over them extends only as far as my power. What I can do is the only limit of what I may do. Because we are gregarious we live in society, and society holds together by means of force, force of arms (that is the policeman) and force of public opinion (that is Mrs. Grundy). You have society on one hand and the individual on the other: each is an organism striving for self-preservation. It is might against might. I stand alone, bound to accept society and not unwilling, since in return for the taxes I pay it protects me, a weakling, against the tyranny of another stronger than I am; but I submit to its laws because I must; I do not acknowledge their justice: I do not know justice, I only know power. And when I have paid for the policeman who protects me and, if I live in a country where conscription is in force, served in the army which guards my house and land from the invader, I am quits with society: for the rest I counter its might with my wiliness. It makes laws for its self-preservation, and if I break them it imprisons or kills me: it has the might to do so and therefore the right. If I break the laws I will accept the vengeance of the state, but I will not regard it as punishment nor shall I feel myself convicted of wrong-doing. Society tempts me to its service by honours and riches and the good opinion of my fellows; but I am indifferent to their good opinion, I despise honours and I can do very well without riches."

"But if everyone thought like you things would go to pieces at once."

"I have nothing to do with others, I am only concerned with myself. I take advantage of the fact that the majority of mankind are led by certain rewards to do things which directly or indirectly tend to my convenience."

"It seems to me an awfully selfish way of looking at things," said Philip.

"But are you under the impression that men ever do anything except for selfish reasons?"

"Yes."

"It is impossible that they should. You will find as you grow older that the first thing needful to make the world a tolerable place to live in is to recognise the inevitable selfishness of humanity. You demand unselfishness from others, which is a preposterous claim that they should sacrifice their desires to yours. Why should they? When you are reconciled to the fact that each is for himself in the world you will ask less from your fellows. They will not disappoint you, and you will look upon them more charitably. Men seek but one thing in life--their pleasure."

"No, no, no!" cried Philip.

Cronshaw chuckled.

"You rear like a frightened colt, because I use a word to which your Christianity ascribes a deprecatory meaning. You have a hierarchy of values; pleasure is at the bottom of the ladder, and you speak with a little thrill of self-satisfaction, of duty, charity, and truthfulness. You think pleasure is only of the senses; the wretched slaves who manufactured your morality despised a satisfaction which they had small means of enjoying. You would not be so frightened if I had spoken of happiness instead of pleasure: it sounds less shocking, and your mind wanders from the sty of Epicurus to his garden. But I will speak of pleasure, for I see that men aim at that, and I do not know that they aim at happiness. It is pleasure that lurks in the practice of every one of your virtues. Man performs actions because they are good for him, and when they are good for other people as well they are thought virtuous: if he finds pleasure in giving alms he is charitable; if he finds pleasure in helping others he is benevolent; if he finds pleasure in working for society he is public-spirited; but it is for your private pleasure that you give twopence to a beggar as much as it is for my private pleasure that I drink another whiskey and soda. I, less of a humbug than you, neither applaud myself for my pleasure nor demand your admiration."

"But have you never known people do things they didn't want to instead of things they did?"

"No. You put your question foolishly. What you mean is that people accept an immediate pain rather than an immediate pleasure. The objection is as foolish as your manner of putting it. It is clear that men accept an immediate pain rather than an immediate pleasure, but only because they expect a greater pleasure in the future. Often the pleasure is illusory, but their error in calculation is no refutation of the rule. You are puzzled because you cannot get over the idea that pleasures are only of the senses; but, child, a man who dies for his country dies because he likes it as surely as a man eats pickled cabbage because he likes it. It is a law of creation. If it were possible for men to prefer pain to pleasure the human race would have long since become extinct."

"But if all that is true," cried Philip, "what is the use of anything? If you take away duty and goodness and beauty why are we brought into the world?"

"Here comes the gorgeous East to suggest an answer," smiled Cronshaw.

He pointed to two persons who at that moment opened the door of the cafe, and, with a blast of cold air, entered. They were Levantines, itinerant vendors of cheap rugs, and each bore on his arm a bundle. It was Sunday evening, and the cafe was very full. They passed among the tables, and in that atmosphere heavy and discoloured with tobacco smoke, rank with humanity, they seemed to bring an air of mystery. They were clad in European, shabby clothes, their thin great-coats were threadbare, but each wore a tarbouch. Their faces were gray with cold. One was of middle age, with a black beard, but the other was a youth of eighteen, with a face deeply scarred by smallpox and with one eye only. They passed by Cronshaw and Philip.

"Allah is great, and Mahomet is his prophet," said Cronshaw impressively.

The elder advanced with a cringing smile, like a mongrel used to blows. With a sidelong glance at the door and a quick surreptitious movement he showed a pornographic picture.

"Are you Masr-ed-Deen, the merchant of Alexandria, or is it from far Bagdad that you bring your goods, O, my uncle; and yonder one-eyed youth, do I see in him one of the three kings of whom Scheherazade told stories to her lord?"

The pedlar's smile grew more ingratiating, though he understood no word of what Cronshaw said, and like a conjurer he produced a sandalwood box.

"Nay, show us the priceless web of Eastern looms," quoth Cronshaw. "For I would point a moral and adorn a tale."

The Levantine unfolded a table-cloth, red and yellow, vulgar, hideous, and grotesque.

"Thirty-five francs," he said.

"O, my uncle, this cloth knew not the weavers of Samarkand, and those colours were never made in the vats of Bokhara."

"Twenty-five francs," smiled the pedlar obsequiously.

"Ultima Thule was the place of its manufacture, even Birmingham the place of my birth."

"Fifteen francs," cringed the bearded man.