Chapter 466

'"Lost hook!" they all shouted, in derision; and my father added, mockingly, "Stand back, everybody, and be properly serious--she is going to hunt up that lost hook: oh, without doubt she will find it!"--whereat they all laughed again.

'I was not disturbed--I had no fears, no doubts. I said:

'"It is for you to laugh now; it is your turn. But ours is coming; wait and see."

'I got a rag lamp. I thought I should find that miserable thing in one little moment; and I set about that matter with such confidence that those people grew grace, beginning to suspect that perhaps they had been too hasty. But alas and alas!--oh, the bitterness of that search! There was deep silence while one might count his fingers ten or twelve times, then my heart began to sink, and around me the mockings began again, and grew steadily louder and more assured, until at last, when I gave up, they burst into volley after volley of cruel laughter.

'None will ever know what I suffered then. But my love was my support and my strength, and I took my rightful place at my Kalula's side, and put my arm about his neck, and whispered in his ear, saying:

'"You are innocent, my own--that I know; but say it to me yourself, for my comfort, then I can bear whatever is in store for us."

'He answered:

'"As surely as I stand upon the brink of death at this moment, I am innocent. Be comforted, then, O bruised heart; be at peace, O thou breath of my nostrils, life of my life!"

'"Now, then, let the elders come!"--and as I said the words there was a gathering sound of crunching snow outside, and then a vision of stooping forms filing in at the door--the elders.

'My father formally accused the prisoner, and detailed the happenings of the night. He said that the watchman was outside the door, and that in the house were none but the family and the stranger. "Would the family steal their own property?" He paused. The elders sat silent many minutes; at last, one after another said to his neighbour, "This looks bad for the stranger"--sorrowful words for me to hear. Then my father sat down. O miserable, miserable me! At that very moment I could have proved my darling innocent, but I did not know it!

'The chief of the court asked:

'"Is there any here to defend the prisoner?"

'I rose and said:

'"Why should he steal that hook, or any or all of them? In another day he would have been heir to the whole!"

I stood waiting. There was a long silence, the steam from the many breaths rising about me like a fog. At last one elder after another nodded his head slowly several times, and muttered, "There is force in what the child has said." Oh, the heart-lift that was in those words! --so transient, but, oh, so precious! I sat down.

'"If any would say further, let him speak now, or after hold his peace," said the chief of the court.

'My father rose and said:

'"In the night a form passed by me in the gloom, going toward the treasury and presently returned. I think, now, it was the stranger."

'Oh, I was like to swoon! I had supposed that that was my secret; not the grip of the great Ice God himself could have dragged it out of my heart. The chief of the court said sternly to my poor Kalula:

'"Speak!"

'Kalula hesitated, then answered:

'"It was I. I could not sleep for thinking of the beautiful hooks. I went there and kissed them and fondled them, to appease my spirit and drown it in a harmless joy, then I put them back. I may have dropped one, but I stole none."

'Oh, a fatal admission to make in such a place! There was an awful hush. I knew he had pronounced his own doom, and that all was over. On every face you could see the words hieroglyphed: "It is a confession!--and paltry, lame, and thin."

'I sat drawing in my breath in faint gasps--and waiting. Presently, I heard the solemn words I knew were coming; and each word, as it came, was a knife in my heart:

'"It is the command of the court that the accused be subjected to the trial by water."

'Oh, curses be upon the head of him who brought "trial by water" to our land! It came, generations ago, from some far country that lies none knows where. Before that our fathers used augury and other unsure methods of trial, and doubtless some poor guilty creatures escaped with their lives sometimes; but it is not so with trial by water, which is an invention by wiser men than we poor ignorant savages are. By it the innocent are proved innocent, without doubt or question, for they drown; and the guilty are proven guilty with the same certainty, for they do not drown. My heart was breaking in my bosom, for I said, "He is innocent, and he will go down under the waves and I shall never see him more."

'I never left his side after that. I mourned in his arms all the precious hours, and he poured out the deep stream of his love upon me, and oh, I was so miserable and so happy! At last, they tore him from me, and I followed sobbing after them, and saw them fling him into the sea --then I covered my face with my hands. Agony? Oh, I know the deepest deeps of that word!

'The next moment the people burst into a shout of malicious joy, and I took away my hands, startled. Oh, bitter sight--he was swimming! My heart turned instantly to stone, to ice. I said, "He was guilty, and he lied to me!" I turned my back in scorn and went my way homeward.

'They took him far out to sea and set him on an iceberg that was drifting southward in the great waters. Then my family came home, and my father said to me:

'"Your thief sent his dying message to you, saying, 'Tell her I am innocent, and that all the days and all the hours and all the minutes while I starve and perish I shall love her and think of her and bless the day that gave me sight of her sweet face.'" Quite pretty, even poetical!

'I said, "He is dirt--let me never hear mention of him again." And oh, to think--he was innocent all the time!

'Nine months--nine dull, sad months--went by, and at last came the day of the Great Annual Sacrifice, when all the maidens of the tribe wash their faces and comb their hair. With the first sweep of my comb out came the fatal fish-hook from where it had been all those months nestling, and I fell fainting into the arms of my remorseful father! Groaning, he said, "We murdered him, and I shall never smile again!" He has kept his word. Listen; from that day to this not a month goes by that I do not comb my hair. But oh, where is the good of it all now!'

So ended the poor maid's humble little tale--whereby we learn that since a hundred million dollars in New York and twenty-two fish-hooks on the border of the Arctic Circle represent the same financial supremacy, a man in straitened circumstances is a fool to stay in New York when he can buy ten cents' worth of fish-hooks and emigrate.

CHRISTIAN SCIENCE AND THE BOOK OF MRS. EDDY

'It is the first time since the dawn-days of Creation that a Voice has gone crashing through space with such placid and complacent confidence and command.'

I

This last summer, when I was on my way back to Vienna from the Appetite-Cure in the mountains, I fell over a cliff in the twilight and broke some arms and legs and one thing or another, and by good luck was found by some peasants who had lost an ass, and they carried me to the nearest habitation, which was one of those large, low, thatch-roofed farm-houses, with apartments in the garret for the family, and a cunning little porch under the deep gable decorated with boxes of bright-coloured flowers and cats; on the ground floor a large and light sitting-room, separated from the milch-cattle apartment by a partition; and in the front yard rose stately and fine the wealth and pride of the house, the manure-pile. That sentence is Germanic, and shows that I am acquiring that sort of mastery of the art and spirit of the language which enables a man to travel all day in one sentence without changing cars.

There was a village a mile away, and a horse-doctor lived there, but there was no surgeon. It seemed a bad outlook; mine was distinctly a surgery case. Then it was remembered that a lady from Boston was summering in that village, and she was a Christian Science doctor and could cure anything. So she was sent for. It was night by this time, and she could not conveniently come, but sent word that it was no matter, there was no hurry, she would give me 'absent treatment' now, and come in the morning; meantime she begged me to make myself tranquil and comfortable and remember that there was nothing the matter with me. I thought there must be some mistake.

'Did you tell her I walked off a cliff seventy-five feet high?'

'Yes.'

'And struck a boulder at the bottom and bounced?'

'Yes.'

'And struck another one and bounced again?'

'Yes.'

'And struck another one and bounced yet again?'

'Yes.'

'And broke the boulders?'

'Yes.'

'That accounts for it; she is thinking of the boulders. Why didn't you tell her I got hurt, too?'

'I did. I told her what you told me to tell her: that you were now but an incoherent series of compound fractures extending from your scalp-lock to your heels, and that the comminuted projections caused you to look like a hat-rack.'

'And it was after this that she wished me to remember that there was nothing the matter with me?'

'Those were her words.'

'I do not understand it. I believe she has not diagnosed the case with sufficient care. Did she look like a person who was theorising, or did she look like one who has fallen off precipices herself and brings to the aid of abstract science the confirmation of personal experience?'

'Bitte?'

It was too large a contract for the Stubenmadchen's vocabulary; she couldn't call the hand. I allowed the subject to rest there, and asked for something to eat and smoke, and something hot to drink, and a basket to pile my legs in, and another capable person to come and help me curse the time away; but I could not have any of these things.

'Why?'

'She said you would need nothing at all.'

'But I am hungry and thirsty, and in desperate pain.'

'She said you would have these delusions, but must pay no attention to them. She wants you to particularly remember that there are no such things as hunger and thirst and pain.'

'She does, does she?'

'It is what she said.'

'Does she seem o be in full and functional possession of her intellectual plant, such as it is?'

'Bitte?'

'Do they let her run at large, or do they tie her up?'

'Tie her up?'

'There, good-night, run along; you are a good girl, but your mental Geschirr is not arranged for light and airy conversation. Leave me to my delusions.'

II

It was a night of anguish, of course--at least I supposed it was, for it had all the symptoms of it--but it passed at last, and the Christian Scientist came, and I was glad. She was middle-aged, and large and bony and erect, and had an austere face and a resolute jaw and a Roman beak and was a widow in the third degree, and her name was Fuller. I was eager to get to business and find relief, but she was distressingly deliberate. She unpinned and unhooked and uncoupled her upholsteries one by one, abolished the wrinkles with a flirt of her hand and hung the articles up; peeled off her gloves and disposed of them, got a book out of her hand-bag, then drew a chair to the bedside, descended into it without hurry, and I hung out my tongue. She said, with pity but without passion:

'Return it to its receptacle. We deal with the mind only, not with its dumb servants.'

I could not offer my pulse, because the connection was broken; but she detected the apology before I could word it, and indicated by a negative tilt of her head that the pulse was another dumb servant that she had no use for. Then I thought I would tell her my symptoms and how I felt, so that she would understand the case; but that was another inconsequence, she did not need to know those things; moreover, my remark about how I felt was an abuse of language, a misapplication of terms--

'One does not feel,' she explained; 'there is no such thing as feeling: therefore, to speak of a non-existent thing as existent as a contradiction. Matter has no existence; nothing exists but mind; the mind cannot feel pain, it can only imagine it.'

'But if it hurts, just the same--'

'It doesn't. A thing which is unreal cannot exercise the functions of reality. Pain is unreal; hence pain cannot hurt.'

In making a sweeping gesture to indicate the act of shooing the illusion of pain out of the mind, she raked her hand on a pin in her dress, said 'Ouch!' and went tranquilly on with her talk. 'You should never allow yourself to speak of how you feel, nor permit others to ask you how you are feeling: you should never concede that you are ill, nor permit others to talk about disease or pain or death or similar non-existences in your preserve. Such talk only encourages the mind to continue its empty imaginings.' Just at that point the Stubenmadchen trod on the cat's tail, and the cat let fly a frenzy of cat-profanity. I asked with caution:

'Is a cat's opinion about pain valuable?'

'A cat has no opinion; opinions proceed from the mind only; the lower animals, being eternally perishable, have not been granted mind; without mind opinion is impossible.'

'She merely imagined she felt a pain--the cat?'

'She cannot imagine a pain, for imagination is an effect of mind; without mind, there is no imagination. A cat has no imagination.'

'Then she had a real pain?'

'I have already told you there is no such thing as real pain.'

'It is strange and interesting. I do wonder what was the matter with the cat. Because, there being no such thing as real pain, and she not being able to imagine an imaginary thing, it would seem that God in his Pity has compensated the cat with some kind of a mysterious emotion useable when her tail is trodden on which for the moment joins cat and Christian in one common brotherhood of--'

She broke in with an irritated--

'Peace! The cat feels nothing, the Christian feels nothing. Your empty and foolish imaginings are profanation and blasphemy, and can do you an injury. It is wiser and better and holier to recognise and confess that there is no such thing as disease or pain or death.'

'I am full of imaginary tortures,' I said, 'but I do not think I could be any more uncomfortable if they were real ones. What must I do to get rid of them?'

'There is no occasion to get rid of them, since they do not exist. They are illusions propagated by matter, and matter has no existence; there is no such thing as matter.'

'It sounds right and clear, but yet it seems in a degree elusive; it seems to slip through, just when you think you are getting a grip on it.'

'Explain.'

'Well, for instance: if there is no such thing as matter, how can matter propagate things?'

In her compassion she almost smiled. She would have smiled if there were any such thing as a smile.

'It is quite simple,' she said; 'the fundamental propositions of Christian Science explain it, and they are summarised in the four following self-evident propositions: 1. God is All in all. 2. God is good. Good is Mind. 3. God, Spirit, being all, nothing is matter. 4. Life, God, omnipotent Good, deny death, evil sin, disease. There --now you see.'

It seemed nebulous: it did not seem to say anything about the difficulty in hand--how non-existent matter can propagate illusions. I said, with some hesitancy:

'Does--does it explain?'

'Doesn't it? Even if read backward it will do it.'

With a budding hope, I asked her to do it backward.

'Very well. Disease sin evil death deny Good omnipotent God life matter is nothing all being Spirit God Mind is Good good is God all in All is God. There--do you understand now?

'It--it--well, it is plainer than it was before; still--'

'Well?'

'Could you try it some more ways?'

'As many as you like: it always means the same. Interchanged in any way you please it cannot be made to mean anything different from what it means when put in any other way. Because it is perfect. You can jumble it all up, and it makes no difference: it always comes out the way it was before. It was a marvellous mind that produced it. As a mental tour de force it is without a mate, it defies alike the simple, the concrete, and the occult.'

'It seems to be a corker.'

I blushed for the word, but it was out before I could stop it.

'A what?'

'A--wonderful structure--combination, so to speak, or profound thoughts --unthinkable ones--un--'

'It is true. Read backwards, or forwards, or perpendicularly, or at any given angle, these four propositions will always be found to agree in statement and proof.'

'Ah--proof. Now we are coming at it. The statements agree; they agree with--with--anyway, they agree; I noticed that; but what is it they prove--I mean, in particular?'

'Why, nothing could be clearer. They prove: 1. GOD--Principle, Life, Truth, Love, Soul, Spirit, Mind. Do you get that?'

'I--well, I seem to. Go on, please.

'2. MAN--God's universal idea, individual, perfect, eternal. Is it clear?'

'It--I think so. Continue.'

'3. IDEA--An image in Mind; the immediate object of understanding. There it is--the whole sublime Arcana of Christian Science in a nutshell. Do you find a weak place in it anywhere?'

'Well--no; it seems strong.'

'Very well. There is more. Those three constitute the Scientific Definition of Immortal Mind. Next, we have the Scientific Definition of Mortal Mind. Thus. FIRST DEGREE: Depravity. 1. Physical--Passions and appetites, fear, depraved will, pride, envy, deceit, hatred, revenge, sin, disease, death.'

'Phantasms, madam--unrealities, as I understand it.'

'Every one. SECOND DEGREE: Evil Disappearing. 1. Moral--Honesty, affection, compassion, hope, faith, meekness, temperance. Is it clear?'

'Crystal.'

'THIRD DEGREE: Spiritual Salvation. 1. Spiritual--Faith, wisdom, power, purity, understanding, health, love. You see how searchingly and co-ordinately interdependent and anthropomorphous it all is. In this Third Degree, as we know by the revelations of Christian Science, mortal mind disappears.'

'Not earlier?'

'No, not until the teaching and preparation for the Third Degree are completed.'

'It is not until then that one is enabled to take hold of Christian Science effectively, and with the right sense of sympathy and kinship, as I understand you. That is to say, it could not succeed during the process of the Second Degree, because there would still be remains of mind left; and therefore--but I interrupted you. You were about to further explain the good results proceeding from the erosions and disintegrations effected by the Third Degree. It is very interesting: go on, please.'

'Yes, as I was saying, in this Third Degree mortal mind disappears. Science so reverses the evidence before the corporeal human senses as to make this scriptural testimony true in our hearts, "the last shall be first and the first shall be last," that God and His idea may be to us --what divinity really is, and must of necessity be--all-inclusive.'

'It is beautiful. And with that exhaustive exactness your choice and arrangement of words confirms and establishes what you have claimed for the powers and functions of the Third Degree. The Second could probably produce only temporary absence of mind, it is reserved to the Third to make it permanent. A sentence framed under the auspices of the Second could have a kind of meaning--a sort of deceptive semblance of it --whereas it is only under the magic of the Third that that defect would disappear. Also, without doubt, it is the Third Degree that contributes another remarkable specialty to Christian Science: viz., ease and flow and lavishness of words, and rhythm and swing and smoothness. There must be a special reason for this?'

'Yes--God-all, all-God, good Good, non-Matter, Matteration, Spirit, Bones, Truth.'

'That explains it.'

'There is nothing in Christian Science that is not explicable; for God is one, Time is one, Individuality is one, and may be one of a series, one of many, as an individual man, individual horse; whereas God is one, not one of a series, but one alone and without an equal.'

'These are noble thoughts. They make one burn to know more. How does Christian Science explain the spiritual relation of systematic duality to incidental reflection?'

'Christian Science reverses the seeming relation of Soul and body--as astronomy reverses the human perception of the movement of the solar system--and makes body tributary to Mind. As it is the earth which is in motion, while the sun is at rest, though in viewing the sun rise one finds it impossible to believe the sun not to be really rising, so the body is but the humble servant of the restful Mind, though it seems otherwise to finite sense; but we shall never understand this while we admit that soul is in body, or mind in matter, and that man is included in non-intelligence. Soul is God, unchangeable and eternal; and man coexists with and reflects Soul, for the All-in-all is the Altogether, and the Altogether embraces the All-one, Soul-Mind, Mind-Soul, Love, Spirit, Bones, Liver, one of a series, alone and without an equal.'

(It is very curious, the effect which Christian Science has upon the verbal bowels. Particularly the Third Degree; it makes one think of a dictionary with the cholera. But I only thought this; I did not say it.)

'What is the origin of Christian Science? Is it a gift of God, or did it just happen?'

'In a sense, it is a gift of God. That is to say, its powers are from Him, but the credit of the discovery of the powers and what they are for is due to an American lady.'

'Indeed? When did this occur?'

'In 1866. That is the immortal date when pain and disease and death disappeared from the earth to return no more for ever. That is, the fancies for which those terms stand, disappeared. The things themselves had never existed; therefore as soon as it was perceived that there were no such things, they were easily banished. The history and nature of the great discovery are set down in the book here, and--'

'Did the lady write the book?'

'Yes, she wrote it all, herself. The title is "Science and Health, with Key to the Scriptures"--for she explains the Scriptures; they were not understood before. Not even by the twelve Disciples. She begins thus--I will read it to you.'

But she had forgotten to bring her glasses.

'Well, it is no matter,' she said, 'I remember the words--indeed, all Christian Scientists know the book by heart; it is necessary in our practice. We should otherwise make mistakes and do harm. She begins thus: "In the year 1866 I discovered the Science of Metaphysical Healing, and named it Christian Science." And she says--quite beautifully, I think--"Through Christian Science, religion and medicine are inspired with a diviner nature and essence, fresh pinions are given to faith and understanding, and thoughts acquaint themselves intelligently with God." Her very words.'

'It is elegant. And it is a fine thought, too--marrying religion to medicine, instead of medicine to the undertaker in the old way; for religion and medicine properly belong together, they being the basis of all spiritual and physical health. What kind of medicine do you give for the ordinary diseases, such as--'

'We never give medicine in any circumstances whatever! We--'

'But, madam, it says--'

'I don't care what it says, and I don't wish to talk about it.'

'I am sorry if I have offended, but you see the mention seemed in some way inconsistent, and--'