Уилки Коллинз - The Fallen Leaves

“All right, sir! don’t blame me; I’m not ashamed of the Rules. And now, if I am to speak, I must speak seriously on a serious subject; I must begin with our religious principles. We find our Christianity in the spirit of the New Testament—not in the letter. We have three good reasons for objecting to pin our faith on the words alone, in that book. First, because we are not sure that the English translation is always to be depended on as accurate and honest. Secondly, because we know that (since the invention of printing) there is not a copy of the book in existence which is free from errors of the press, and that (before the invention of printing) those errors, in manuscript copies, must as a matter of course have been far more serious and far more numerous. Thirdly, because there is plain internal evidence (to say nothing of discoveries actually made in the present day) of interpolations and corruptions, introduced into the manuscript copies as they succeeded each other in ancient times. These drawbacks are of no importance, however, in our estimation. We find, in the spirit of the book, the most simple and most perfect system of religion and morality that humanity has ever received—and with that we are content. To reverence God; and to love our neighbour as ourselves: if we had only those two commandments to guide us, we should have enough. The whole collection of Doctrines (as they are called) we reject at once, without even stopping to discuss them. We apply to them the test suggested by Christ himself: by their fruits ye shall know them. The fruits of Doctrines, in the past (to quote three instances only), have been the Spanish Inquisition, the Massacre of St. Bartholomew, and the Thirty Years’ War—and the fruits, in the present, are dissension, bigotry, and opposition to useful reforms. Away with Doctrines! In the interests of Christianity, away with them! We are to love our enemies; we are to forgive injuries; we are to help the needy; we are to be pitiful and courteous, slow to judge others, and ashamed to exalt ourselves. That teaching doesn’t lead to tortures, massacres, and wars; to envy, hatred, and malice—and for that reason it stands revealed to us as the teaching that we can trust. There is our religion, sir, as we find it in the Rules of the Community.”

“Very well, Amelius. I notice, in passing, that the Community is in one respect like the Pope—the Community is infallible. We won’t dwell on that. You have stated your principles. As to the application of them next? Nobody has a right to be rich among you, of course?”

“Put it the other way, Mr. Hethcote. All men have a right to be rich—provided they don’t make other people poor, as a part of the process. We don’t trouble ourselves much about money; that’s the truth. We are farmers, carpenters, weavers, and printers; and what we earn (ask our neighbours if we don’t earn it honestly) goes into the common fund. A man who comes to us with money puts it into the fund, and so makes things easy for the next man who comes with empty pockets. While they are with us, they all live in the same comfort, and have their equal share in the same profits—deducting the sum in reverse for sudden calls and bad times. If they leave us, the man who has brought money with him has his undisputed right to take it away again; and the man who has brought none bids us good-bye, all the richer for his equal share in the profits which he has personally earned. The only fuss at our place about money that I can remember was the fuss about my five hundred a year. I wanted to hand it over to the fund. It was my own, mind—inherited from my mother’s property, on my coming of age. The Elders wouldn’t hear of it: the Council wouldn’t hear of it: the general vote of the Community wouldn’t hear of it. ‘We agreed with his father that he should decide for himself, when he grew to manhood’—that was how they put it. ‘Let him go back to the Old World; and let him be free to choose, by the test of his own experience, what his future life shall be.’ How do you think it will end, Mr. Hethcote? Shall I return to the Community? Or shall I stop in London?”

Mr. Hethcote answered, without a moment’s hesitation. “You will stop in London.”

“I’ll bet you two to one, Sir, he goes back to the Community.”

In those words, a third voice (speaking in a strong New England accent) insinuated itself into the conversation from behind. Amelius and Mr. Hethcote, looking round, discovered a long, lean, grave stranger—with his face overshadowed by a huge felt hat. “Have you been listening to our conversation?” Mr. Hethcote asked haughtily.

“I have been listening,” answered the grave stranger, “with considerable interest. This young man, I find, opens a new chapter to me in the book of humanity. Do you accept my bet, Sir? My name is Rufus Dingwell; and my home is at Coolspring, Mass. You do not bet? I express my regret, and have the pleasure of taking a seat alongside of you. What is your name, Sir? Hethcote? We have one of that name at Coolspring. He is much respected. Mr. Claude A. Goldenheart, you are no stranger to me—no, Sir. I procured your name from the steward, when the little difficulty occurred just now about the bird. Your name considerably surprised me.”

“Why?” Amelius asked.

“Well, sir—not to say that your surname (being Goldenheart) reminds one unexpectedly of The Pilgrim’s Progress —I happen to be already acquainted with you. By reputation.”

Amelius looked puzzled. “By reputation?” he said. “What does that mean?”

“It means, sir, that you occupy a prominent position in a recent number of our popular journal, entitled The Coolspring Democrat. The late romantic incident which caused the withdrawal of Miss Mellicent from your Community has produced a species of social commotion at Coolspring. Among our ladies, the tone of sentiment, Sir, is universally favourable to you. When I left, I do assure you, you were a popular character among us. The name of Claude A. Goldenheart was, so to speak, in everybody’s mouth.”

Amelius listened to this, with the colour suddenly deepening on his face, and with every appearance of heartfelt annoyance and regret. “There is no such thing as keeping a secret in America,” he said, irritably. “Some spy must have got among us; none of our people would have exposed the poor lady to public comment. How would you like it, Mr. Dingwell, if the newspaper published the private sorrows of your wife or your daughter?”

Rufus Dingwell answered with the straightforward sincerity of feeling which is one of the indisputable virtues of his nation. “I had not thought of it in that light, sir,” he said. “You have been good enough to credit me with a wife or a daughter. I do not possess either of those ladies; but your argument hits me, notwithstanding—hits me hard, I tell you.” He looked at Mr. Hethcote, who sat silently and stiffly disapproving of all this familiarity, and applied himself in perfect innocence and good faith to making things pleasant in that quarter. “You are a stranger, Sir,” said Rufus; “and you will doubtless wish to peruse the article which is the subject of conversation?” He took a newspaper slip from his pocket-book, and offered it to the astonished Englishman. “I shall be glad to hear your sentiments, sir, on the view propounded by our mutual friend, Claude A. Goldenheart.”

Before Mr. Hethcote could reply, Amelius interposed in his own headlong way. “Give it to me! I want to read it first!”

He snatched at the newspaper slip. Rufus checked him with grave composure. “I am of a cool temperament myself, sir; but that don’t prevent me from admiring heat in others. Short of boiling point—mind that!” With this hint, the wise New Englander permitted Amelius to take possession of the printed slip.