The House of Defence v. 1

by E. F. Benson

Christian Science! She had indeed a “touch of derision” for that philosophy and its philosophers, though it was not worth while even to deride it. Nor was her derision founded on ignorance only, for last year Alice Yardly, a friend of hers, had joined the Church, and that had seemed to Maud a most suitable thing. For she had always thought that Alice, though a dear, was a fool, and now she knew it. Certainly, however, Mrs. Yardly did not in the least resemble Mr. Cochrane either in the matter of folly, because it was clearly impossible to think of him as a fool, or in the matter of proselytising, for Mrs. Yardly used to proselytise (with almost touching ill-success) by the hour, pouring out a perfect torrent of optimistic gabble about the nonexistence of pain and sickness, and be prostrated the moment afterwards by one of those nervous headaches to which she was subject. She would boldly, trying to nail a smile to her face, label this a “false claim” (though it was a pedantically accurate imitation of the real thing), and “demonstrate” over it, which, being interpreted, meant that she assured herself two or three million times that she could not have a nervous headache, since there was no nervous headache in Divine Love, and nothing existed except Divine Love. After that she would go to bed, and wake up next morning without any headache, and be delighted with the success of the demonstration that had banished it.

And then, her dreadful delirium of words appalled and confused the hearer. Texts were torn up from their roots by that inconsequent hurricane, and sent hurtling at your head, and paragraphs from Mrs. Eddy’s “Key to the Scriptures” squirted at you as from some hydrant, all to convince Maud, as far as she could see, of what she put rather differently to herself, when she said that mind had a great influence over matter, and that Mrs. Eddy had not been the first to discover that. But this view of the question proved to be an utter mistake, and would not do for Mrs. Yardly at all, who insisted that there was no such thing as matter, and never had been, since it existed only in the error of mortal mind, of which there wasn’t any really. Last winter, too, Alice had had a false claim of influenza, and after a week of demonstrating over it, and not taking ordinary precautions, it had developed into a further false claim (though a pretty imitation) of congestion of the lungs. Three weeks’ further demonstration over congestion of the lungs, combined this time with stopping in bed (though that had really nothing to do with it, as could easily be explained in another hour or two), had led to her complete recovery, and the subsequent recital of this wonderful cure at a Wednesday testimony meeting, to the great edification of the faithful. But when Maud asked her why, if she was going to condescend to stop in bed at all (especially since stopping in bed had, like the flowers of spring, “nothing to do with the case”) she should not have done so when she had the false claim of influenza, instead of waiting for the further false claim of congestion, this led only to the kind Christian Science smile, and a voluble explanation, with torrents of Psalms and Mrs. Eddy, to point out once again from the very beginning that she did not have influenza at all. No further progress, in fact, could be made in such discussions, for though Mrs. Yardly was far from refusing to answer questions, she poured forth in answer so turbid a flow of pure twaddle, with so stern a determination never to be brought up to the point at issue, that it was impossible for the inquirer to proceed. All sickness and illness was inconceivable, said Mrs. Yardly, because everything was Infinite Mind (mortal mind had no more real existence than had matter); and whether Maud asked how it was that the impression of there being such things as headaches and broken legs had come in, or whether she wanted to know why Mrs. Eddy said that tobacco was disgusting, if there was no such thing, it appeared to Alice that to state over and over again in a variety of ways this fact about Infinite Mind was a satisfactory answer to any question of whatever kind.

Of course, Alice was silly—she seemed sometimes to have no mind, mortal or otherwise, though she was a dear, all the same—and Maud, as she sat here now eating her sandwich in this sheltered nest of heather, with the wild bees buzzing about her, and all the infinite and beneficent powers of Nature pursuing their functions heedless of any interpretations that the meddlesome mind of man might choose to put upon them, felt that she had done an injustice to the subject about which she inquired when she derided it just because a woman who was very silly gave absurd answers to questions which, though quite simple, were of the utmost profundity in that they concerned the origin of evil and sickness. Mrs. Yardly had not been a Christian Scientist long, and Maud now told herself that it was absurd to expect her all at once (for she understood so little before) to understand everything now. But what nettled her, though, indeed, she was not easily nettled, was to find that this same dear, stupid person did profess to be able to explain everything—mind, matter, and God alike. She claimed to have recaptured the faith of a child, and at once to be able to argue like a theologian about it. Maud herself was a professed and believing Christian, but had a brilliant Atheist subtly questioned her on the doctrine of the Incarnation, she knew quite well that many of his questions would be completely unanswerable. But because she was a Christian it did not follow she was a theologian, and she hoped that she would not try, by turning a blinding squirt of texts upon her questioner, to make him believe that she could explain the mystery of the material and spiritual world. She could not—many things were mysterious. But why not say so? That these things were mysterious did not prevent her being a Christian. She believed, too, the root doctrine of Christian Science—namely, that God was the Author of the world, and was immanent there. But surely it was wiser and truer to confess that one did not understand the whole working of the world in all its details; for if one did, one could manage it all oneself. Alice Yardly, Maud felt sure, would undertake the post with the greatest pleasure. And a pretty mess she would make of it, thought she. For Alice could never even contrive that the carriage should call for anybody at the right time or place, and constantly went out to dinner on the wrong night, for the confusion of hostesses.

Yet ... the law of gravity, so Maud believed, was in sound working order; but if one asked some mere child to explain it, and he explained it imperfectly or incorrectly, that proved nothing against the validity of the law, but only proved the inability of the exponent. So, too, in Christian Science, one person surely knew more about it than another, and Mrs. Yardly, in all probability, less than any; and Maud confessed to herself that her present derision had been founded on the explanations (or want of them) given by a Scientist whom she had always thought silly. No doubt there were others who were not silly, but what a pity it was that the silly ones were allowed to gabble like this! Alice had tried to proselytise her, with the effect only that Maud had been almost fanatically convinced of the absurdity of her faith. But Mr. Cochrane had pointedly refused to proselytise, and, perversely enough, she felt she would like to hear what he had to say about it. He, too, had that childlike faith and those childlike eyes. Alice’s eyes were not childlike: they resembled the shining buttons in railway-carriages.

A great fish jumped clear out of the water in the pool at her feet—a noble silver-sided salmon, which for the moment made her fisherman’s heart leap in her throat. But it was no use trying for him; a fish that jumped like that never took the fly. Besides, she had no gaff. Then she smiled at herself, for she knew that, though that reason was sound enough, it was not the real cause why she still sat in her sheltered place. She was interested in something else: she wanted to think about that.

Mr. Cochrane did not seem silly; in fact, she would have bet on the verdict of an intelligent and impartial jury with regard to the point. What if she asked him, when he came to dine to-morrow night, a few of the questions onto which Alice had turned the squirt of irrelevant texts? There would be no derision on her side now, for in this half-hour of self-communing she had convinced herself that she wanted to know. There was no such thing as illness—he had said that; he had practically told Duncan that. What, then, if she made an appeal to him—told him how many of these poor folk had died from typhoid, and were suffering now, and asked him to stop it all? Yet that was too much to ask; it seemed profane, as if she asked him to invest himself in the insignia of Divinity. But might he not—for she could ask him now without derision, without, so far as she could manage it, unbelief in the huge power which Christian Scientists (healers, at any rate) distinctly professed to wield—might he not relieve one sufferer, make well one of those forty who would be lying sick in the house to-morrow? But then there occurred to her the parrot-like answer of Alice Yardly when she had asked her the same question. It was parrot-like, it was glib and without conviction and sense of the true meaning of the words, when she said it was wrong to make a “cure” for a sign. Lots of texts from the Gospels, of course, came up as reinforcements. But how hopelessly she misunderstood! Maud did not want a sign: she wanted that suffering should be relieved. It was not human to withhold that power merely because she would be interested in seeing it manifested. It was inhuman to withhold it, if the possessor really believed it was his. Besides, for what, except its exercise, had it been given?

But there was Thurso. It was better that he should not know that she intended to ask Mr. Cochrane to do this, and, indeed, that he should not know that she had asked it. There Alice Yardly’s contention, again with texts, seemed to her to be possibly true. It was reasonable, anyhow, to suppose that unbelief might hamper the power of faith, just as dampness hindered the functions of frictional electricity. But if Thurso was not told, there would be none of this impeding counteraction. She herself did not disbelieve, and honestly she wanted to believe. She derided no longer: she was at the bar of conscience able to say that she had an open mind on the subject. She believed in the miraculous cures of ancient days; there was no known reason why modern days should not witness them again.

Yet why had her mind changed? Why had the derision vanished? Again she was truthful with herself, and acknowledged that it was probably owing to Mr. Cochrane’s personality. He seemed wise and gentle and self-reliant because he relied on an Infinite Power. He himself entirely trusted in that Power, and it was exactly that which made Maud trust him.

Yes, that was all. She had gone over the ground she wished to traverse. Thereafter she was absorbed in watching her fly traverse another element.