Essential Science Fiction Novels - Volume 2. Edward Bellamy

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 a broken leg or a fever? We have preventive measures, and cures; sometimes we have to ‘send the patient to bed,’ as it were; but that’s not a punishment—it’s only part of the treatment,” she explained.

      Then studying my point of view more closely, she added: “You see, we recognize, in our human motherhood, a great tender limitless uplifting force—patience and wisdom and all subtlety of delicate method. We credit God—our idea of God—with all that and more. Our mothers are not angry with us—why should God be?”

      “Does God mean a person to you?”

      This she thought over a little. “Why—in trying to get close to it in our minds we personify the idea, naturally; but we certainly do not assume a Big Woman somewhere, who is God. What we call God is a Pervading Power, you know, an Indwelling Spirit, something inside of us that we want more of. Is your God a Big Man?” she asked innocently.

      “Why—yes, to most of us, I think. Of course we call it an Indwelling Spirit just as you do, but we insist that it is Him, a Person, and a Man—with whiskers.”

      “Whiskers? Oh yes—because you have them! Or do you wear them because He does?”

      “On the contrary, we shave them off—because it seems cleaner and more comfortable.”

      “Does He wear clothes—in your idea, I mean?”

      I was thinking over the pictures of God I had seen—rash advances of the devout mind of man, representing his Omnipotent Deity as an old man in a flowing robe, flowing hair, flowing beard, and in the light of her perfectly frank and innocent questions this concept seemed rather unsatisfying.

      I explained that the God of the Christian world was really the ancient Hebrew God, and that we had simply taken over the patriarchal idea—that ancient one which quite inevitably clothed its thought of God with the attributes of the patriarchal ruler, the grandfather.

      “I see,” she said eagerly, after I had explained the genesis and development of our religious ideals. “They lived in separate groups, with a male head, and he was probably a little—domineering?”

      “No doubt of that,” I agreed.

      “And we live together without any ‘head,’ in that sense—just our chosen leaders—that DOES make a difference.”

      “Your difference is deeper than that,” I assured her. “It is in your common motherhood. Your children grow up in a world where everybody loves them. They find life made rich and happy for them by the diffused love and wisdom of all mothers. So it is easy for you to think of God in the terms of a similar diffused and competent love. I think you are far nearer right than we are.”

      “What I cannot understand,” she pursued carefully, “is your preservation of such a very ancient state of mind. This patriarchal idea you tell me is thousands of years old?”

      “Oh yes—four, five, six thousand—every so many.”

      “And you have made wonderful progress in those years—in other things?”

      “We certainly have. But religion is different. You see, our religions come from behind us, and are initiated by some great teacher who is dead. He is supposed to have known the whole thing and taught it, finally. All we have to do is believe—and obey.”

      “Who was the great Hebrew teacher?”

      “Oh—there it was different. The Hebrew religion is an accumulation of extremely ancient traditions, some far older than their people, and grew by accretion down the ages. We consider it inspired—‘the Word of God.’”

      “How do you know it is?”

      “Because it says so.”

      “Does it say so in as many words? Who wrote that in?”

      I began to try to recall some text that did say so, and could not bring it to mind.

      “Apart from that,” she pursued, “what I cannot understand is why you keep these early religious ideas so long. You have changed all your others, haven’t you?”

      “Pretty generally,” I agreed. “But this we call ‘revealed religion,’ and think it is final. But tell me more about these little temples of yours,” I urged. “And these Temple Mothers you run to.”

      Then she gave me an extended lesson in applied religion, which I will endeavor to concentrate.

      They developed their central theory of a Loving Power, and assumed that its relation to them was motherly—that it desired their welfare and especially their development. Their relation to it, similarly, was filial, a loving appreciation and a glad fulfillment of its high purposes. Then, being nothing if not practical, they set their keen and active minds to discover the kind of conduct expected of them. This worked out in a most admirable system of ethics. The principle of Love was universally recognized—and used.

      Patience, gentleness, courtesy, all that we call “good breeding,” was part of their code of conduct. But where they went far beyond us was in the special application of religious feeling to every field of life. They had no ritual, no little set of performances called “divine service,” save those religious pageants I have spoken of, and those were as much educational as religious, and as much social as either. But they had a clear established connection between everything they did—and God. Their cleanliness, their health, their exquisite order, the rich peaceful beauty of the whole land, the happiness of the children, and above all the constant progress they made—all this was their religion.

      They applied their minds to the thought of God, and worked out the theory that such an inner power demanded outward expression. They lived as if God was real and at work within them.

      As for those little temples everywhere—some of the women were more skilled, more temperamentally inclined, in this direction, than others. These, whatever their work might be, gave certain hours to the Temple Service, which meant being there with all their love and wisdom and trained thought, to smooth out rough places for anyone who needed it. Sometimes it was a real grief, very rarely a quarrel, most often a perplexity; even in Herland the human soul had its hours of darkness. But all through the country their best and wisest were ready to give help.

      If the difficulty was unusually profound, the applicant was directed to someone more specially experienced in that line of thought.

      Here was a religion which gave to the searching mind a rational basis in life, the concept of an immense Loving Power working steadily out through them, toward good. It gave to the “soul” that sense of contact with the inmost force, of perception of the uttermost purpose, which we always crave. It gave to the “heart”