All the time she walked in a confused heat of religious yearning. She wanted Jesus to love her deliciously, to take her sensuous offering, to give her sensuous response. For weeks she went in a muse of enjoyment. And all the time she knew underneath that she was playing false, accepting the passion of Jesus for her own physical satisfaction. But she was in such a daze, such a tangle. How could she get free? She hated herself, she wanted to trample on herself, destroy herself. How could one become free? She hated religion, because it lent itself to her confusion. She abused everything. She wanted to become hard, indifferent, brutally callous to everything but just the immediate need, the immediate satisfaction. To have a yearning towards Jesus, only that she might use him to pander to her own soft sensation, use him as a means of reacting upon herself, maddened her in the end. There was then no Jesus, no sentimentality. With all the bitter hatred of helplessness she hated sentimentality. At this period came the young Skrebensky. She was nearly sixteen years old, a slim, smouldering girl, deeply reticent, yet lapsing into unreserved expansiveness now and then, when she seemed to give away her whole soul, but when in fact she only made another counterfeit of her soul for outward presentation. She was sensitive in the extreme, always tortured, always affecting a callous indifference to screen herself. She was at this time a nuisance on the face of the earth, with her spasmodic passion and her slumberous torment. She seemed to go with all her soul in her hands, yearning, to the other person. Yet all the while, deep at the bottom of her was a childish antagonism of distrust. She thought she loved everybody and believed in everybody. But because she could not love herself nor believe in herself, she mistrusted everybody with the mistrust of a serpent or a captured bird. Her starts of revulsion and hatred were more inevitable than her impulses of love. So she wrestled through her dark days of confusion, soulless, uncreated, unformed. One evening, as she was studying in the parlour, her head buried in her hands, she heard new voices in the kitchen speaking. At once, from its apathy, her excitable spirit started and strained to listen. It seemed to crouch, to lurk under cover, tense, glaring forth unwilling to be seen. There were two strange men’s voices, one soft and candid, veiled with soft candour, the other veiled with easy mobility, running quickly. Ursula sat quite tense, shocked out of her studies, lost. She listened all the time to the sound of the voices, scarcely heeding the words. The first speaker was her Uncle Tom. She knew the naïve candour covering the girding and savage misery of his soul. Who was the other speaker? Whose voice ran on so easy, yet with an inflamed pulse? It seemed to hasten and urge her forward, that other voice.