Of Time and the River & Look Homeward, Angel. Thomas Wolfe

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      He saw plainly by this time that their poverty, the threat of the poorhouse, the lurid references to the pauper’s grave, belonged to the insensate mythology of hoarding; anger smouldered like a brand in him at their sorry greed. There was no place sacred unto themselves, no place fixed for their own inhabitation, no place proof against the invasion of the boarders.

      As the house filled, they went from room to little room, going successively down the shabby scale of their lives. He felt it would hurt them, coarsen them: he had even then an intense faith in food, in housing, in comfort — he felt that a civilized man must begin with them; he knew that wherever the spirit had withered, it had not withered because of food and plumbing.

      As the house filled, in the summer season, and it was necessary to wait until the boarders had eaten before a place could be found for him, he walked sullenly about beneath the propped back porch of Dixieland, savagely exploring the dark cellar, or the two dank windowless rooms which Eliza rented, when she could, to negresses.

      He felt now the petty cruelty of village caste. On Sunday for several years, he had bathed, brushed, arrayed his anointed body in clean underwear and shirting and departed, amid all the pleasurable bustle of Sunday morning, for the Presbyterian Sunday School. He had by this time been delivered from the instruction of the several spinsters who had taught his infant faith the catechism, the goodness of God, and the elements of celestial architecture. The five-cent piece which formerly he had yielded up reluctantly, thinking of cakes and ale, he now surrendered more gladly, since he usually had enough left over for cold gaseous draughts at the soda-fountain.

      In the fresh Sunday morning air he marched off with brisk excitement to do duty at the altars, pausing near the church where the marshalled ranks of the boys’ military school split cleanly into regimented Baptists, Methodists, Presbyterians.

      The children assembled in a big room adjacent to the church, honey-combed to right and left with small classrooms, which they entered after the preliminary service was finished. They were exhorted from the platform by the superintendent, a Scotch dentist with a black-gray beard, fringed by a small area of embalmed skin, whose cells, tissues, and chemical juices seemed to have been fixed in a state of ageless suspension, and who looked no older from one decade to another.

      He read the text, or the parable of the day’s study, commented on it with Cæsarean dryness and concision, and surrendered the service to his assistant, a shaven, spectacled, Wilsonian-looking man, also Scotch, who smiled with cold affection at them over his high shiny collar, and led them through the verses of a hymn, heaving up his arms and leering at them encouragingly, as they approached the chorus. A sturdy spinstress thumped heavily upon a piano which shook like a leaf.

      Eugene liked the high crystal voices of the little children, backed by the substantial marrow of the older boys and girls, and based on the strong volume of the Junior and Senior Baraccas and Philatheas. They sang:

      “Throw out the lifeline, throw out the lifeline,

      Someone is sinking today-ee”—

      on the mornings when the collection went for missionary work. And they sang:

      “Shall we gather at the river,

       The bew-tee-ful, the bew-tee-ful r-hiver.”

      He liked that one very much. And the noble surge of “Onward, Christian Soldiers.”

      Later, he went into one of the little rooms with his class. The sliding doors rumbled together all around; presently there was a quiet drone throughout the building.

      He was now in a class composed entirely of boys. His teacher was a tall white-faced young man, bent and thin, who was known to all the other boys as secretary of the Y.M.C.A. He was tubercular; but the boys admired him because of his former skill as a baseball and basketball player. He spoke in a sad, sugary, whining voice; he was oppressively Christ-like; he spoke to them intimately about the lesson of the day, asking them what it might teach them in their daily lives, in acts of obedience and love to their parents and friends, in duty, courtesy, and Christian charity. And he told them that when they were in doubt about their conduct they should ask themselves what Jesus would say: he spoke of Jesus often in his melancholy, somewhat discontented voice — Eugene became vaguely miserable as he talked, thinking of something soft, furry, with a wet tongue.

      He was nervous and constrained: the other boys knew one another intimately — they lived on, or in the neighborhood of, Montgomery Avenue, which was the most fashionable street in town. Sometimes, one of them said to him, grinning: “Do you want to buy The Saturday Evening Post, Mister?”

      Eugene, during the week, never touched the lives of any of them, even in a remote way. His idea of their eminence was grossly exaggerated; the town had grown rapidly from a straggling village — it had few families as old as the Pentlands, and, like all resort towns, its caste system was liquidly variable, depending chiefly upon wealth, ambition, and boldness.

      Harry Tarkinton and Max Isaacs were Baptists, as were most of the people, the Scotch excepted, in Gant’s neighborhood. In the social scale the Baptists were the most populous and were considered the most common: their minister was a large plump man with a red face and a white vest, who reached great oratorical effects, roaring at them like a lion, cooing at them like a dove, introducing his wife into the sermon frequently for purposes of intimacy and laughing, in a programme which the Episcopalians, who held the highest social eminence, and the Presbyterians, less fashionable, but solidly decent, felt was hardly chaste. The Methodists occupied the middle ground between vulgarity and decorum.

      This starched and well brushed world of Sunday morning Presbyterianism, with its sober decency, its sense of restraint, its suggestion of quiet wealth, solid position, ordered ritual, seclusive establishment, moved him deeply with its tranquillity. He felt concretely his isolation from it, he entered it from the jangled disorder of his own life once a week, looking at it, and departing from it, for years, with the sad heart of a stranger. And from the mellow gloom of the church, the rich distant organ, the quiet nasal voice of the Scotch minister, the interminable prayers, and the rich little pictures of Christian mythology which he had collected as a child under the instruction of the spinsters, he gathered something of the pain, the mystery, the sensuous beauty of religion, something deeper and greater than this austere decency.

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      It was the winter, and the sullen dying autumn that he hated most at Dixieland — the dim fly-specked lights, the wretched progress about the house in search of warmth, Eliza untidily wrapped in an old sweater, a dirty muffler, a cast-off man’s coat. She glycerined her cold-cracked hands. The chill walls festered with damp: they drank in death from the atmosphere: a woman died of typhoid, her husband came quickly out into the hall and dropped his hands. They were Ohio people.

      Upstairs, upon a sleeping porch, a thin-faced Jew coughed through the interminable dark.

      “In heaven’s name, mama,” Helen fumed, “why do you take them in? Can’t you see he’s got the bugs?”

      “Why, no-o,” said Eliza, pursing her lips. “He said he only had a little bronchial trouble. I asked him about it, and he laughed just as big as you please: ‘Why, Mrs. Gant,’ he said —” and there would follow an endless anecdote, embellished with many a winding rivulet. The girl raged: it was one of Eliza’s basic traits to defend blindly whatever brought her money.

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