We were silent a moment, till I asked, "Is this true, Mrs. Alderling?"
"About," she said. "I don't remember the storm, exactly."
"Well, I don't see why you bother to remain in the body at all," I remarked.
"We haven't arranged just how to leave it together," said Alderling. "Marion, here, if I managed to get off first, would have no means of knowing whether her theory of the effect of my unbelief on my future was right or not; and if she gave me the slip, she would always be sorry that she had not stayed here to convert me."
"Why don't you agree that if either of you lives again, he or she shall make some sign to let the other know?" I suggested. "Well, that has been tried so often, and has it ever worked? It's open to the question whether the dead do not fail to show up because they are forbidden to communicate with the living; and you are just where you were, as to the main point. No, I don't see any way out of it."
Mrs. Alderling went into the house and came out with a book in her hand, and her fingers in it at two places. It was that impressive collection of Christ's words from the New Testament called "The Great Discourse." She put the book before me, first at one place and then at another, and I read, "Whosoever liveth and believeth in me shall never die," and then, "Nay, but except ye repent, ye shall all likewise perish." She did not say anything in showing me these passages, and I found something in her action touchingly childlike and elemental, as well as curiously heathenish. It was as if some poor pagan had brought me his fetish to test its effect upon me. "Yes," I said, "those are things that we hardly know what to do with in our philosophy. They seem to be said as with authority, and yet, somehow, we cannot admit their validity in a philosophical inquiry as to a future life. Aren't they generally taken to mean that we shall be unhappy or happy hereafter, rather than that we shall be or not be at all? And what is believing? Is it the mere act of acknowledgement, or is it something more vital, which expresses itself in conduct?"
She did not try to say. In fact she did not answer at all. Whatever point was in her mind she did not, or could not, debate it. I perceived, in a manner, that her life was so largely subliminal that if she had tried she could not have met my question any more than if she had not had the gift of speech at all. But, in her inarticulate fashion, she had exposed to me a state of mind which I was hardly withheld by the decencies from exploring. "You know," I said, "that psychology almost begins by rejecting the authority of these sayings, and that while we no longer deny anything, we cannot allow anything merely because it has been strongly affirmed. Supposing that there is a life after this, how can it be denied to one and bestowed upon another because one has assented to a certain supernatural claim and another has refused to do so? That does not seem reasonable, it does not seem right. Why should you base your conclusion as to that life upon a promise and a menace which may not really refer to it in the sense which they seem to have?"
"Isn't it all there is?" she asked, and Alderling burst into his laugh.
"I'm afraid she's got you there, Wanhope. When it comes to polemics there's nothing like the passive obstruction of Mrs. Alderling. Marion might never have been an early Christian herself—I think she's an inexpugnable pagan—but she would have gone round making it awfully uncomfortable for the other unbelievers."
"You know," she said to him, and I never could decide how much she was in earnest, "that I can't believe till you do. I couldn't take the risk of keeping on without you."
Alderling followed her in-doors, where she now went to put the book away, with the mock addressed to me, "Did you ever know such a stubborn woman?"
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