The other nodded.
“And even a multitude of angels can dance on the point of a needle—in the mind,” Ernest went on reflectively. “And a blubber-eating, fur-clad god can exist and work—in the mind; and there are no proofs to the contrary—in the mind. I suppose, Doctor, you live in the mind?”
“My mind to me a kingdom is,” was the answer.
“That’s another way of saying that you live up in the air. But you come back to earth at meal-time, I am sure, or when an earthquake happens along. Or, tell me, Doctor, do you have no apprehension in an earthquake that that incorporeal body of yours will be hit by an immaterial brick?”
Instantly, and quite unconsciously, Dr. Hammerfield’s hand shot up to his head, where a scar disappeared under the hair. It happened that Ernest had blundered on an apposite illustration. Dr. Hammerfield had been nearly killed in the Great Earthquake11 by a falling chimney. Everybody broke out into roars of laughter.
“Well?” Ernest asked, when the merriment had subsided. “Proofs to the contrary?”
And in the silence he asked again, “Well?” Then he added, “Still well, but not so well, that argument of yours.”
But Dr. Hammerfield was temporarily crushed, and the battle raged on in new directions. On point after point, Ernest challenged the ministers. When they affirmed that they knew the working class, he told them fundamental truths about the working class that they did not know, and challenged them for disproofs. He gave them facts, always facts, checked their excursions into the air, and brought them back to the solid earth and its facts.
How the scene comes back to me! I can hear him now, with that war-note in his voice, flaying them with his facts, each fact a lash that stung and stung again. And he was merciless. He took no quarter,12 and gave none. I can never forget the flaying he gave them at the end:
“You have repeatedly confessed to-night, by direct avowal or ignorant statement, that you do not know the working class. But you are not to be blamed for this. How can you know anything about the working class? You do not live in the same locality with the working class. You herd with the capitalist class in another locality. And why not? It is the capitalist class that pays you, that feeds you, that puts the very clothes on your backs that you are wearing to-night. And in return you preach to your employers the brands of metaphysics that are especially acceptable to them; and the especially acceptable brands are acceptable because they do not menace the established order of society.”
Here there was a stir of dissent around the table.
“Oh, I am not challenging your sincerity,” Ernest continued. “You are sincere. You preach what you believe. There lies your strength and your value—to the capitalist class. But should you change your belief to something that menaces the established order, your preaching would be unacceptable to your employers, and you would be discharged. Every little while some one or another of you is so discharged.13 Am I not right?”
This time there was no dissent. They sat dumbly acquiescent, with the exception of Dr. Hammerfield, who said:
“It is when their thinking is wrong that they are asked to resign.”
“Which is another way of saying when their thinking is unacceptable,” Ernest answered, and then went on. “So I say to you, go ahead and preach and earn your pay, but for goodness’ sake leave the working class alone. You belong in the enemy’s camp. You have nothing in common with the working class. Your hands are soft with the work others have performed for you. Your stomachs are round with the plenitude of eating.” (Here Dr. Ballingford winced, and every eye glanced at his prodigious girth. It was said he had not seen his own feet in years.) “And your minds are filled with doctrines that are buttresses of the established order. You are as much mercenaries (sincere mercenaries, I grant) as were the men of the Swiss Guard.14 Be true to your salt and your hire; guard, with your preaching, the interests of your employers; but do not come down to the working class and serve as false leaders. You cannot honestly be in the two camps at once. The working class has done without you. Believe me, the working class will continue to do without you. And, furthermore, the working class can do better without you than with you.”
Chapter II.
Challenges
After the guests had gone, father threw himself into a chair and gave vent to roars of Gargantuan laughter. Not since the death of my mother had I known him to laugh so heartily.
“I’ll wager Dr. Hammerfield was never up against anything like it in his life,” he laughed. “‘The courtesies of ecclesiastical controversy!’ Did you notice how he began like a lamb—Everhard, I mean, and how quickly he became a roaring lion? He has a splendidly disciplined mind. He would have made a good scientist if his energies had been directed that way.”
I need scarcely say that I was deeply interested in Ernest Everhard. It was not alone what he had said and how he had said it, but it was the man himself. I had never met a man like him. I suppose that was why, in spite of my twenty-four years, I had not married. I liked him; I had to confess it to myself. And my like for him was founded on things beyond intellect and argument. Regardless of his bulging muscles and prize-fighter’s throat, he impressed me as an ingenuous boy. I felt that under the guise of an intellectual swashbuckler was a delicate and sensitive spirit. I sensed this, in ways I knew not, save that they were my woman’s intuitions.
There was something in that clarion-call of his that went to my heart. It still rang in my ears, and I felt that I should like to hear it again—and to see again that glint of laughter in his eyes that belied the impassioned seriousness of his face. And there were further reaches of vague and indeterminate feelings that stirred in me. I almost loved him then, though I am confident, had I never seen him again, that the vague feelings would have passed away and that I should easily have forgotten him.
But I was not destined never to see him again. My father’s new-born interest in sociology and the dinner parties he gave would not permit. Father was not a sociologist. His marriage with my mother had been very happy, and in the researches of his own science, physics, he had been very happy. But when mother died, his own work could not fill the emptiness. At first, in a mild way, he had dabbled in philosophy; then, becoming interested, he had drifted on into economics and sociology. He had a strong sense of justice, and he soon became fired with a passion to redress wrong. It was with gratitude that I hailed these signs of a new interest in life, though I little dreamed what the outcome would be. With the enthusiasm of a boy he plunged excitedly into these new pursuits, regardless of whither they led him.
He had been used always to the laboratory, and so it was that he turned the dining room into a sociological laboratory. Here came to dinner all sorts and conditions of men,—scientists, politicians, bankers, merchants, professors, labor leaders, socialists, and anarchists. He stirred them to discussion, and analyzed their thoughts of life and society.
He had met Ernest shortly prior to the “preacher’s night.” And after the guests were gone, I learned how he had met him, passing down a street at night and stopping to listen to a man on a soap-box who was addressing a crowd of workingmen. The man on the box was Ernest. Not that he was a mere soap-box orator. He stood high in the councils of the socialist party, was one of the leaders, and was the acknowledged leader in the philosophy of socialism. But he had a certain clear way of stating the abstruse in simple language, was a born expositor and teacher, and was not above the soap-box as a means of interpreting economics to the workingmen.
My