Herland - Charlotte Perkins Gilman (best english novels to read .TXT) 📗

about ours. She soon found that we had many, that they varied widely, but had some points in common. A clear methodical luminous mind had my Ellador, not only reasonable, but swiftly perceptive.

She made a sort of chart, superimposing the different religions as I described them, with a pin run through them all, as it were; their common basis being a Dominant Power or Powers, and some Special Behavior, mostly taboos, to please or placate. There were some common features in certain groups of religions, but the one always present was this Power, and the things which must be done or not done because of it. It was not hard to trace our human imagery of the Divine Force up through successive stages of bloodthirsty, sensual, proud, and cruel gods of early times to the conception of a Common Father with its corollary of a Common Brotherhood.

This pleased her very much, and when I expatiated on the Omniscience, Omnipotence, Omnipresence, and so on, of our God, and of the loving kindness taught by his Son, she was much impressed.

The story of the Virgin birth naturally did not astonish her, but she was greatly puzzled by the Sacrifice, and still more by the Devil, and the theory of Damnation.

When in an inadvertent moment I said that certain sects had believed in infant damnation⁠—and explained it⁠—she sat very still indeed.

“They believed that God was Love⁠—and Wisdom⁠—and Power?”

“Yes⁠—all of that.”

Her eyes grew large, her face ghastly pale.

“And yet that such a God could put little new babies to burn⁠—for eternity?” She fell into a sudden shuddering and left me, running swiftly to the nearest temple.

Every smallest village had its temple, and in those gracious retreats sat wise and noble women, quietly busy at some work of their own until they were wanted, always ready to give comfort, light, or help, to any applicant.

Ellador told me afterward how easily this grief of hers was assuaged, and seemed ashamed of not having helped herself out of it.

“You see, we are not accustomed to horrible ideas,” she said, coming back to me rather apologetically. “We haven’t any. And when we get a thing like that into our minds it’s like⁠—oh, like red pepper in your eyes. So I just ran to her, blinded and almost screaming, and she took it out so quickly⁠—so easily!”

“How?” I asked, very curious.

“ ‘Why, you blessed child,’ she said, ‘you’ve got the wrong idea altogether. You do not have to think that there ever was such a God⁠—for there wasn’t. Or such a happening⁠—for there wasn’t. Nor even that this hideous false idea was believed by anybody. But only this⁠—that people who are utterly ignorant will believe anything⁠—which you certainly knew before.’ ”

“Anyhow,” pursued Ellador, “she turned pale for a minute when I first said it.”

This was a lesson to me. No wonder this whole nation of women was peaceful and sweet in expression⁠—they had no horrible ideas.

“Surely you had some when you began,” I suggested.

“Oh, yes, no doubt. But as soon as our religion grew to any height at all we left them out, of course.”

From this, as from many other things, I grew to see what I finally put in words.

“Have you no respect for the past? For what was thought and believed by your foremothers?”

“Why, no,” she said. “Why should we? They are all gone. They knew less than we do. If we are not beyond them, we are unworthy of them⁠—and unworthy of the children who must go beyond us.”

This set me thinking in good earnest. I had always imagined⁠—simply from hearing it said, I suppose⁠—that women were by nature conservative. Yet these women, quite unassisted by any masculine spirit of enterprise, had ignored their past and built daringly for the future.

Ellador watched me think. She seemed to know pretty much what was going on in my mind.

“It’s because we began in a new way, I suppose. All our folks were swept away at once, and then, after that time of despair, came those wonder children⁠—the first. And then the whole breathless hope of us was for their children⁠—if they should have them. And they did! Then there was the period of pride and triumph till we grew too numerous; and after that, when it all came down to one child apiece, we began to really work⁠—to make better ones.”

“But how does this account for such a radical difference in your religion?” I persisted.

She said she couldn’t talk about the difference very intelligently, not being familiar with other religions, but that theirs seemed simple enough. Their great Mother Spirit was to them what their own motherhood was⁠—only magnified beyond human limits. That meant that they felt beneath and behind them an upholding, unfailing, serviceable love⁠—perhaps it was really the accumulated mother-love of the race they felt⁠—but it was a Power.

“Just what is your theory of worship?” I asked her.

“Worship? What is that?”

I found it singularly difficult to explain. This Divine Love which they felt so strongly did not seem to ask anything of them⁠—“any more than our mothers do,” she said.

“But surely your mothers expect honor, reverence, obedience, from you. You have to do things for your mothers, surely?”

“Oh, no,” she insisted, smiling, shaking her soft brown hair. “We do things from our mothers⁠—not for them. We don’t have to do things for them⁠—they don’t need it, you know. But we have to live on⁠—splendidly⁠—because of them; and that’s the way we feel about God.”

I meditated again. I thought of that God of Battles of ours, that Jealous God, that Vengeance-is-mine God. I thought of our world-nightmare⁠—Hell.

“You have no theory of eternal punishment then, I take it?”

Ellador laughed. Her eyes were as bright as stars, and there were tears in them, too. She was so sorry for me.

“How could we?” she asked, fairly enough. “We have no punishments in life, you see, so we don’t imagine them after death.”

“Have you no punishments? Neither for children nor criminals⁠—such mild criminals as you have?” I urged.

“Do you punish a person for