d must be Christ. But Christ has a mangy beard. Was he a Greek god, such as illus-trates the classical dictionary? More probable, but most prob-ably he was just a man. Maurice forbore to define his dream further. He had dragged it as far into life as it would come. He
would never meet that man nor hear that voice again, yet they became more real than anything he knew, and would actually—
"Hall! Dreaming again! A hundred lines!"
"Sir—oh! Dative absolute."
"Dreaming again. Too late." —would actually pull him back to them in broad daylight and drop a curtain. Then he would reimbibe the face and the four words, and would emerge yearning with tenderness and longing to be kind to everyone, because his friend wished it, and to be good that his friend might become more fond of him. Misery was somehow mixed up with all this happiness. It seemed as certain that he hadn't a friend as that he had one, and he would find a lonely place for tears, attributing them to the hundred lines.
Maurice's secret life can be understood now; it was part bru-tal, part ideal, like his dreams.
As soon as his body developed he became obscene. He sup-posed some special curse had descended on him, but he could not help it, for even when receiving the Holy Communion filthy thoughts would arise in his mind. The tone of the school was pure—that is to say, just before his arrival there had been a ter-rific scandal. The black sheep had been expelled, the remainder were drilled hard all day and policed at night, so it was his fortune or misfortune to have little opportunity of exchanging experiences with his school-fellows. He longed for smut, but heard little and contributed less, and his chief indecencies were solitary. Books: the school library was immaculate, but while at his grandfather's he came across an unexpurgated Martial, and stumbled about in it with burning ears. Thoughts: he had a dirty little collection. Acts: he desisted from these after the novelty was over, finding that they brought him more fatigue than pleasure.
All which, if it can be understood, took place in a trance. Maurice had fallen asleep in the Valley of the Shadow, far be-neath the peaks of either range, and knew neither this nor that his school-fellows were sleeping likewise.
The other half of his life seemed infinitely remote from ob-scenity. As he rose in the school he began to make a religion of some other boy. When this boy, whether older or younger than himself, was present, he would laugh loudly, talk absurdly, and be unable to work. He dared not be kind—it was not the thing —still less to express his admiration in words. And the adored one would shake him off before long, and reduce him to sulks. However, he had his revenges. Other boys sometimes wor-shipped him, and when he realized this he would shake off them. The adoration was mutual on one occasion, both yearning for they knew not what, but the result was the same. They quar-relled in a few days. All that came out of the chaos were the two feelings of beauty and tenderness that he had first felt in a dream. They grew yearly, flourishing like plants that are all leaves and show no sign of flower. Towards the close of his edu-cation at Sunnington the growth stopped. A check, a silence, fell upon the complex processes, and very timidly the youth began to look around him.\\網\
萨宁顿是莫瑞斯的人生中的下一个舞台。他没有引起人们注目地横穿过去。他的成绩不佳，其实比他装出来的要好，体育方面也不突出。人们倘若注意到他，就会喜欢他，因为他长着一张开朗亲切的面孔，对旁人的关切立即做出反应。然而，像他这种类型的少年比比皆是—一他们构成了学校的脊椎，我们不可能端详每一块椎骨。他走的是一条平凡的路一被关过禁闭，挨过一次鞭笞，作为古典文学专业的学生，一级级地升班，好歹升到六年级。他成了学生宿舍的舍监，后来又任全校的监督生，并被选为足球队员。尽管笨手笨脚，他却很有力气，身子骨很结实。板球嘛，他打得不怎么好。作为新生，他曾被欺负过；他反过来欺负那些看上去闷闷不乐或孱弱的学生，并非由于他残忍，而是由于这是司空见惯的事。总之，他是一所平庸的学校的平庸的成员，给人留下个模糊而良好的印象。“霍尔？且慢，谁是霍尔？啊，对，想起来了，那家伙还不赖。”
这一切是表面现象，骨子里他感到困惑。他已失却儿时的早熟的鲜明个性，那时，他曾把宇宙理想化并做出解释，结论是宇宙中充满了奇妙的洞察与美。“出自婴儿和乳臭未干的小儿之口……”而不是一个十六岁少年的言论。莫瑞斯忘记了自己曾有过无性的时期，如今进入成熟年龄，方领悟到孩提时候的知觉是多么正确明智。目前他已下沉到比那时低得多的地方，因为他正朝着生荫的幽沽（译注：作者把《旧约•诗篇》第23篇的“死荫的幽沽”改为“生荫的幽沽”。）往下降。该谷位于矮山与高山之间，除非先饱吸弥漫在那里的雾气，谁也穿不过去。他在里面探索的时间比绝大多数少年要长。
一切都是模糊而非现实的，