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Mathilda by Mary Wollstonecraft Shelley is part of the HackerNoon Books Series. You can jump to any chapter in this book . CHAPTER X here CHAPTER X It was six months after this miserable conclusion to his long nursed hopes that I first saw him. He had retired to a part of the country where he was not known that he might peacefully indulge his grief. All the world, by the death of his beloved Elinor, was changed to him, and he could no longer remain in any spot where he had seen her or where her image mingled with the most rapturous hopes had brightened all around with a light of joy which would now be transformed to a darkness blacker than midnight since she, the sun of his life, was set for ever. He lived for some time never looking on the light of heaven but shrouding his eyes in a perpetual darkness far from all that could remind him of what he had been; but as time softened his grief like a true child of Nature he sought in the enjoyment of her beauties for a consolation in his unhappiness. He came to a part of the country where he was entirely unknown and where in the deepest solitude he could converse only with his own heart. He found a relief to his impatient grief in the breezes of heaven and in the sound of waters and woods. He became fond of riding; this exercise distracted his mind and elevated his spirits; on a swift horse he could for a moment gain respite from the image that else for ever followed him; Elinor on her death bed, her sweet features changed, and the soft spirit that animated her gradually waning into extinction. For many months Woodville had in vain endeavoured to cast off this terrible remembrance; it still hung on him untill memory was too great a burthen for his loaded soul, but when on horseback the spell that seemingly held him to this idea was snapt; then if he thought of his lost bride he pictured her radiant in beauty; he could hear her voice, and fancy her “a sylvan Huntress by his side,” while his eyes brightened as he thought he gazed on her cherished form. I had several times seen him ride across the heath and felt angry that my solitude should be disturbed. It was so long since I had spoken to any but peasants that I felt a disagreable sensation at being gazed on by one of superior rank. I feared also that it might be some one who had seen me before: I might be recognized, my impostures discovered and I dragged back to a life of worse torture than that I had before endured. These were dreadful fears and they even haunted my dreams. I was one day seated on the verge of the clump of pines when Woodville rode past. As soon as I perceived him I suddenly rose to escape from his observation by entering among the trees. My rising startled his horse; he reared and plunged and the Rider was at length thrown. The horse then galopped swiftly across the heath and the stranger remained on the ground stunned by his fall. He was not materially hurt, a little fresh water soon recovered him. I was struck by his exceeding beauty, and as he spoke to thank me the sweet but melancholy cadence of his voice brought tears into my eyes. A short conversation passed between us, but the next day he again stopped at my cottage and by degrees an intimacy grew between us. It was strange to him to see a female in extreme youth, I was not yet twenty, evidently belonging to the first classes of society & possessing every accomplishment an excellent education could bestow, living alone on a desolate health —One on whose forehead the impress of grief was strongly marked, and whose words and motions betrayed that her thoughts did not follow them but were intent on far other ideas; bitter and overwhelming miseries. I was dressed also in a whimsical nunlike habit which denoted that I did not retire to solitude from necessity, but that I might indulge in a luxury of grief, and fanciful seclusion. sic He soon took great interest in me, and sometimes forgot his own grief to sit beside me and endeavour to cheer me. He could not fail to interest even one who had shut herself from the whole world, whose hope was death, and who lived only with the departed. His personal beauty; his conversation which glowed with imagination and sensibility; the poetry that seemed to hang upon his lips and to make the very air mute to listen to him were charms that no one could resist. He was younger, less worn, more passionless than my father and in no degree reminded me of him: he suffered under immediate grief yet its gentle influence instead of calling feelings otherwise dormant into action, seemed only to veil that which otherwise would have been too dazzling for me. When we were together I spoke little yet my selfish mind was sometimes borne away by the rapid course of his ideas; I would lift my eyes with momentary brilliancy until memories that never died and seldom slept would recur, and a tear would dim them. Woodville for ever tried to lead me to the contemplation of what is beautiful and happy in the world. His own mind was constitunially bent to a former belief in good rather than in evil and this feeling which must even exhilirate the hopeless ever shone forth in his words. He would talk of the wonderful powers of man, of their present state and of their hopes: of what they had been and what they were, and when reason could no longer guide him, his imagination as if inspired shed light on the obscurity that veils the past and the future. He loved to dwell on what might have been the state of the earth before man lived on it, and how he first arose and gradually became the strange, complicated, but as he said, the glorious creature he now is. Covering the earth with their creations and forming by the power of their minds another world more lovely than the visible frame of things, even all the world that we find in their writings. A beautiful creation, he would say, which may claim this superiority to its model, that good and evil is more easily seperated: the good rewarded in the way they themselves desire; the evil punished as all things evil ought to be punished, not by pain which is revolting to all philanthropy to consider but by quiet obscurity, which simply deprives them of their harmful qualities; why kill the serpent when you have extracted his fangs? sic The poetry of his language and ideas which my words ill convey held me enchained to his discourses. It was a melancholy pleasure to me to listen to his inspired words; to catch for a moment the light of his eyes; to feel a transient sympathy and then to awaken from the delusion, again to know that all this was nothing,—a dream—a shadow for that there was no reallity for me; my father had for ever deserted me, leaving me only memories which set an eternal barrier between me and my fellow creatures. I was indeed fellow to none. He—Woodville, mourned the loss of his bride: others wept the various forms of misery as they visited them: but infamy and guilt was mingled with my portion; unlawful and detestable passion had poured its poison into my ears and changed all my blood, so that it was no longer the kindly stream that supports life but a cold fountain of bitterness corrupted in its very source. It must be the excess of madness that could make me imagine that I could ever be aught but one alone; struck off from humanity; bearing no affinity to man or woman; a wretch on whom Nature had set her ban. Sometimes Woodville talked to me of himself. He related his history brief in happiness and woe and dwelt with passion on his and Elinor’s mutual love. “She was”, he said, “the brightest vision that ever came upon the earth: there was somthing in her frank countenance, in her voice, and in every motion of her graceful form that overpowered me, as if it were a celestial creature that deigned to mingle with me in intercourse more sweet than man had ever before enjoyed. Sorrow fled before her; and her smile seemed to possess an influence like light to irradiate all mental darkness. It was not like a human loveliness that these gentle smiles went and came; but as a sunbeam on a lake, now light and now obscure, flitting before as you strove to catch them, and fold them for ever to your heart. I saw this smile fade for ever. Alas! I could never have believed that it was indeed Elinor that died if once when I spoke she had not lifted her almost benighted eyes, and for one moment like nought beside on earth, more lovely than a sunbeam, slighter, quicker than the waving plumage of a bird, dazzling as lightning and like it giving day to night, yet mild and faint, that smile came; it went, and then there was an end of all joy to me.” Thus his own sorrows, or the shapes copied from nature that dwelt in his mind with beauty greater than their own, occupied our talk while I railed in my own griefs with cautious secresy. If for a moment he shewed curiosity, my eyes fell, my voice died away and my evident suffering made him quickly endeavour to banish the ideas he had awakened; yet he for ever mingled consolation in his talk, and tried to soften my despair by demonstrations of deep sympathy and compassion. “We are both unhappy—” he would say to me; “I have told you my melancholy tale and we have wept together the loss of that lovely spirit that has so cruelly deserted me; but you hide your griefs: I do not ask you to disclose them, but tell me if I may not console you. It seems to me a wild adventure to find in this desart one like you quite solitary: you are young and lovely; your manners are refined and attractive; yet there is in your settled melancholy, and something, I know not what, in your expressive eyes that seems to seperate you from your kind: you shudder; pardon me, I entreat you but I cannot help expressing this once at least the lively interest I feel in your destiny. “You never smile: your voice is low, and you utter your words as if you were afraid of the slight sound they would produce: the expression of awful and intense sorrow never for a moment fades from your countenance. I have lost for ever the loveliest companion that any man could ever have possessed, one who rather appears to have been a superior spirit who by some strange accident wandered among us earthly creatures, than as belonging to our kind. Yet I smile, and sometimes I speak almost forgetful of the change I have endured. But your sad mien never alters; your pulses beat and you breathe, yet you seem already to belong to another world; and sometimes, pray pardon my wild thoughts, when you touch my hand I am surprised to find your hand warm when all the fire of life seems extinct within you. “When I look upon you, the tears you shed, the soft deprecating look with which you withstand enquiry; the deep sympathy your voice expresses when I speak of my lesser sorrows add to my interest for you. You stand here shelterless. You have cast yourself from among us and you wither on this wild plain forlorn and helpless: some dreadful calamity must have befallen you. Do not turn from me; I do not ask you to reveal it: I only entreat you to listen to me and to become familiar with the voice of consolation and kindness. If pity, and admiration, and gentle affection can wean you from despair let me attempt the task. I cannot see your look of deep grief without endeavouring to restore you to happier feelings. Unbend your brow; relax the stern melancholy of your regard; permit a friend, a sincere, affectionate friend, I will be one, to convey some relief, some momentary pause to your sufferings. “Do not think that I would intrude upon your confidence: I only ask your patience. Do not for ever look sorrow and never speak it; utter one word of bitter complaint and I will reprove it with gentle exhortation and pour on you the balm of compassion. You must not shut me from all communion with you: do not tell me why you grieve but only say the words, “I am unhappy,” and you will feel relieved as if for some time excluded from all intercourse by some magic spell you should suddenly enter again the pale of human sympathy. I entreat you to believe in my most sincere professions and to treat me as an old and tried friend: promise me never to forget me, never causelessly to banish me; but try to love me as one who would devote all his energies to make you happy. Give me the name of friend; I will fulfill its duties; and if for a moment complaint and sorrow would shape themselves into words let me be near to speak peace to your vext soul.” I repeat his persuasions in faint terms and cannot give you at the same time the tone and gesture that animated them. Like a refreshing shower on an arid soil they revived me, and although I still kept their cause secret he led me to pour forth my bitter complaints and to clothe my woe in words of gall and fire. With all the energy of desperate grief I told him how I had fallen at once from bliss to misery; how that for me there was no joy, no hope; that death however bitter would be the welcome seal to all my pangs; death the skeleton was to be beautiful as love. I know not why but I found it sweet to utter these words to human ears; and though I derided all consolation yet I was pleased to see it offered me with gentleness and kindness. I listened quietly, and when he paused would again pour out my misery in expressions that shewed how far too deep my wounds were for any cure. But now also I began to reap the fruits of my perfect solitude. I had become unfit for any intercourse, even with Woodville the most gentle and sympathizing creature that existed. I had become captious and unreasonable: my temper was utterly spoilt. I called him my friend but I viewed all he did with jealous eyes. If he did not visit me at the appointed hour I was angry, very angry, and told him that if indeed he did feel interest in me it was cold, and could not be fitted for me, a poor worn creature, whose deep unhappiness demanded much more than his worldly heart could give. When for a moment I imagined that his manner was cold I would fretfully say to him—“I was at peace before you came; why have you disturbed me? You have given me new wants and now your trifle with me as if my heart were as whole as yours, as if I were not in truth a shorn lamb thrust out on the bleak hill side, tortured by every blast. I wished for no friend, no sympathy. I avoided you, you know I did, but you forced yourself upon me and gave me those wants which you see with triumph give you power over me. Oh the brave power of the bitter north wind which freezes the tears it has caused to shed! But I will not bear this; go: the sun will rise and set as before you came, and I shall sit among the pines or wander on the heath weeping and complaining without wishing for you to listen. You are cruel, very cruel, to treat me who bleed at every pore in this rough manner.” And then, when in answer to my peevish words, I saw his countenance bent with living pity on me, when I saw him Gli occhi drizzo ver me con quel sembianteChe madre fa sopra figlioul deliro Paradiso. C 1. I wept and said, “Oh, pardon me! You are good and kind but I am not fit for life. Why am I obliged to live? To drag hour after hour, to see the trees wave their branches restlessly, to feel the air, & to suffer in all I feel keenest agony. My frame is strong, but my soul sinks beneath this endurance of living anguish. Death is the goal that I would attain, but, alas! I do not even see the end of the course. Do you, my compassionate friend, tell me how to die peacefully and innocently and I will bless you: all that I, poor wretch, can desire is a painless death.” But Woodville’s words had magic in them, when beginning with the sweetest pity, he would raise me by degrees out of myself and my sorrows until I wondered at my own selfishness: but he left me and despair returned; the work of consolation was ever to begin anew. I often desired his entire absence; for I found that I was grown out of the ways of life and that by long seclusion, although I could support my accustomed grief, and drink the bitter daily draught with some degree of patience, yet I had become unfit for the slightest novelty of feeling. Expectation, and hopes, and affection were all too much for me. I knew this, but at other times I was unreasonable and laid the blame upon him, who was most blameless, and pevishly thought that if his gentle soul were more gentle, if his intense sympathy were more intense, he could drive the fiend from my soul and make me more human. I am, I thought, a tragedy; a character that he comes to see act: now and then he gives me my cue that I may make a speech more to his purpose: perhaps he is already planning a poem in which I am to figure. I am a farce and play to him, but to me this is all dreary reality: he takes all the profit and I bear all the burthen. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Mary Wollstonecraft Shelley (2005). Mathilda. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/15238/pg15238-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

It was six months after this miserable conclusion to his long nursed hopes that I first saw him

THE CONTENT OF THE PSYCHOSES

THE EVIL EYE

THE PSYCHOLOGY OF DREAMS

Collected Papers on Analytical Psychology by C. G. Jung, is part of the HackerNoon Books Series. You can jump to any chapter in this book . AUTHOR'S PREFACE TO SECOND EDITION here AUTHOR'S PREFACE TO SECOND EDITION In agreement with my honoured collaborator, Dr. C. E. Long, I have made certain additions to the second edition. It should especially be mentioned that a new chapter upon "The Concept of the Unconscious" has been added. This is a lecture I gave early in 1916 before the Zürich Union for Analytical Psychology. It gives a general orientation of a most important problem in practical analysis, viz. of the relation of the psychological ego to the psychological non-ego. Chapter XIV. has been fundamentally altered, and I have used the opportunity to incorporate an article that should describe the results of more recent researches. In accordance with my usual mode of working, the description is as generalised as possible. My habit in my daily practical work is to confine myself for some time to studying my human material. I then abstract as generalised a formula as possible from the data collected, obtaining from it a point of view and applying it in my practical work, until it has either been confirmed, modified, or else abandoned. If it has been confirmed, I publish it as a general view-point, without giving the empirical material. I only introduce the material amassed in the course of my practice in the form of example or illustration. I therefore beg the reader not to consider the views I present as mere fabrications of my brain. They are, as a matter of fact, the results of extensive experience and ripe reflection. These additions will enable the reader of the second edition to become familiar with the recent views of the Zürich School. As regards the criticism encountered by the first edition of this work, I was pleased to find my writings were received with much more open-mindedness among English critics than was the case in Germany, where they are met with the silence born of contempt. I am particularly grateful to Dr. Agnes Savill for an exceptionally understanding criticism in the . My thanks are also due to Dr. T. W. Mitchell for an exhaustive review in the . This critic takes exception to my heresy respecting causality. He considers that I am entering upon a perilous, because unscientific, course, when I question the sole validity of the causal view-point in psychology. I sympathise with him, but in my opinion the nature of the human mind compels us to take the final point of view. For it cannot be disputed that, psychologically speaking, we are living and working, day by day, according to the principle of directed aim or purpose, as well as that of causality. A psychological theory must necessarily adapt itself to this fact. What is plainly directed towards a goal cannot be given an exclusively causalistic explanation, otherwise we should be led to the conclusion expressed in Moleschott's famous enunciation: "Man , what he eats." We must always bear the fact in mind that . It affirms the inevitable and immutable relation of a series of events: a-b-d-z. Since this relation is fixed, and according to the view-point must necessarily be so, looked at logically the order may also be reversed. , that is justified empirically solely by the existence of series of events, wherein the causal connection is indeed evident, . Ordinary daily life furnishes the best instances of this. The causal explanation must be mechanistic, if we are not to postulate a metaphysical entity as first cause. For instance, if we adopt Freud's sexual theory and assign primary importance psychologically to the function of the genital glands, the brain is viewed as an appendage of the genital glands. If we approach the Viennese idea of sexuality with all its vague omnipotence, and trace it in a strictly scientific manner down to its psychological basis, we shall arrive at the first cause, according to which psychic life is for the most, or the most important part, tension and relaxation of the genital glands. If we assume for the moment that this mechanistic explanation be "true," it would be the sort of truth which is exceptionally tiresome and rigidly limited in scope. A similar statement would be that the genital glands cannot function without adequate , with its inference that sexuality is an appendage-function of nutrition! The truth contained in this is really an important chapter in the biology of lower forms of life. Medical Press Proceedings of the Society for Psychical Research is causality is a point of view Finality is also a view-point but the meaning of which only becomes intelligible as producing final effect nourishment But if we wish to work in a really psychological way, we shall want to know the of psychological phenomena. After learning the kinds of steel the various parts of a locomotive are made of, and from what ironworks and mines they come, we do not really know anything about the locomotive's , that is to say, its . But "function" as conceived by modern science is by no means solely a causal concept; it is especially a final or "teleological" one. For it is utterly impossible to consider the soul from the causal view-point only; we are obliged to consider it also from the final point of view. As Dr. Mitchell also points out, it is impossible for us to think of the causal determination conjointly with a final connection. That would be an obvious contradiction. But our theory of cognition does not need to remain on a pre-Kantian level. It is well known that Kant showed very clearly that the mechanistic and the teleological view-points are not (objective) principles, in some degree qualities of the object, but that they are purely (subjective) principles of thought, and as such they are not mutually inconsistent. I can, for example, easily conceive the following thesis and antithesis:— meaning function meaning constituent regulative : Everything came into existence according to mechanistic laws. Thesis : Some things did not come into existence according to mechanistic laws only. Antithesis Kant says to this: Reason cannot prove either of these principles, because purely empirical laws of nature cannot give us a determinative principle regarding the potentiality of things. a priori As a matter of fact, modern physics has necessarily been converted from the idea of pure mechanism to the final concept of the conservation of energy, because the mechanistic explanation only recognises reversible processes, whereas the actual truth is that the process of nature is irreversible. This fact led to the concept of an energy that tends towards relief of tension, and therewith also towards a definite final state. Obviously, I consider both these points of view necessary, the causal as well as the final, but would at the same time lay stress upon the fact that since Kant's time we have come to know that the two view-points are not antagonistic if they are regarded as regulative principles of thought, and not as constituent principles of the process of nature itself. When speaking of the reviews, I must also mention those that seem to me beside the mark. I was once more struck by the fact that certain critics cannot distinguish between the theoretical explanation given by the author, and the phantastic ideas provided by the patient. One of my critics makes this confusion when discussing "Number Dreams." The associations to the quotation from the Bible in Chapter V. are, as every attentive reader must readily perceive, not arbitrary explanations of my own, but a cryptomnesic conglomeration emanating, not from my brain at all, but from that of the patient. Surely it is not difficult to perceive upon reflection that this conglomeration of numbers corresponds exactly to that unconscious psychological function from which proceeded all the mysticism of numbers, Pythagoric, Kabbalistic, and so forth, existent from untold ages. I am grateful to my serious reviewers, and should like here to also express my thanks to Mrs. Harold F. McCormick for her generous help in the production of this book. C. G. JUNG. June, 1917. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. C. G. Jung (2015). Collected Papers on Analytical Psychology. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48225/pg48225-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

AUTHOR'S PREFACE TO SECOND EDITION

Christian Science by Mark Twain, is part of the HackerNoon Books Series. You can jump to any chapter in this book . CHAPTER I here CHAPTER I JANUARY, 1903. When we do not know a public man personally, we guess him out by the facts of his career. When it is Washington, we all arrive at about one and the same result. We agree that his words and his acts clearly interpret his character to us, and that they never leave us in doubt as to the motives whence the words and acts proceeded. It is the same with Joan of Arc, it is the same with two or three or five or six others among the immortals. But in the matter of motives and of a few details of character we agree to disagree upon Napoleon, Cromwell, and all the rest; and to this list we must add Mrs. Eddy. I think we can peacefully agree as to two or three extraordinary features of her make-up, but not upon the other features of it. We cannot peacefully agree as to her motives, therefore her character must remain crooked to some of us and straight to the others. No matter, she is interesting enough without an amicable agreement. In several ways she is the most interesting woman that ever lived, and the most extraordinary. The same may be said of her career, and the same may be said of its chief result. She started from nothing. Her enemies charge that she surreptitiously took from Quimby a peculiar system of healing which was mind-cure with a Biblical basis. She and her friends deny that she took anything from him. This is a matter which we can discuss by-and-by. Whether she took it or invented it, it was—materially—a sawdust mine when she got it, and she has turned it into a Klondike; its spiritual dock had next to no custom, if any at all: from it she has launched a world-religion which has now six hundred and sixty-three churches, and she charters a new one every four days. When we do not know a person—and also when we do—we have to judge his size by the size and nature of his achievements, as compared with the achievements of others in his special line of business—there is no other way. Measured by this standard, it is thirteen hundred years since the world has produced any one who could reach up to Mrs. Eddy's waistbelt. Figuratively speaking, Mrs. Eddy is already as tall as the Eiffel tower. She is adding surprisingly to her stature every day. It is quite within the probabilities that a century hence she will be the most imposing figure that has cast its shadow across the globe since the inauguration of our era. I grant that after saying these strong things, it is necessary that I offer some details calculated to satisfactorily demonstrate the proportions which I have claimed for her. I will do that presently; but before exhibiting the matured sequoia gigantea, I believe it will be best to exhibit the sprout from which it sprang. It may save the reader from making miscalculations. The person who imagines that a Big Tree sprout is bigger than other kinds of sprouts is quite mistaken. It is the ordinary thing; it makes no show, it compels no notice, it hasn't a detectible quality in it that entitles it to attention, or suggests the future giant its sap is suckling. That is the kind of sprout Mrs. Eddy was. From her childhood days up to where she was running a half-century a close race and gaining on it, she was most humanly commonplace. She is the witness I am drawing this from. She has revealed it in her autobiography not intentionally, of course—I am not claiming that. An autobiography is the most treacherous thing there is. It lets out every secret its author is trying to keep; it lets the truth shine unobstructed through every harmless little deception he tries to play; it pitilessly exposes him as a tin hero worshipping himself as Big Metal every time he tries to do the modest-unconsciousness act before the reader. This is not guessing; I am speaking from autobiographical personal experience; I was never able to refrain from mentioning, with a studied casualness that could deceive none but the most incautious reader, that an ancestor of mine was sent ambassador to Spain by Charles I., nor that in a remote branch of my family there exists a claimant to an earldom, nor that an uncle of mine used to own a dog that was descended from the dog that was in the Ark; and at the same time I was never able to persuade myself to call a gibbet by its right name when accounting for other ancestors of mine, but always spoke of it as the “platform”—puerilely intimating that they were out lecturing when it happened. It is Mrs. Eddy over again. As regards her minor half, she is as commonplace as the rest of us. Vain of trivial things all the first half of her life, and still vain of them at seventy and recording them with naive satisfaction—even rescuing some early rhymes of hers of the sort that we all scribble in the innocent days of our youth—rescuing them and printing them without pity or apology, just as the weakest and commonest of us do in our gray age. More—she still frankly admires them; and in her introduction of them profanely confers upon them the holy name of “poetry.” Sample: “And laud the land whose talents rock
     The cradle of her power,
     And wreaths are twined round Plymouth Rock
     From erudition's bower.”

     “Minerva's silver sandals still
     Are loosed and not effete.” You note it is not a shade above the thing which all human beings churn out in their youth. You would not think that in a little wee primer—for that is what the Autobiography is—a person with a tumultuous career of seventy years behind her could find room for two or three pages of padding of this kind, but such is the case. She evidently puts narrative together with difficulty and is not at home in it, and is glad to have something ready-made to fill in with. Another sample: “Here fame-honored Hickory rears his bold form,
     And bears a brave breast to the lightning and storm,
     While Palm, Bay, and Laurel in classical glee,
     Chase Tulip, Magnolia, and fragrant Fringe-tree.” Vivid? You can fairly see those trees galloping around. That she could still treasure up, and print, and manifestly admire those Poems, indicates that the most daring and masculine and masterful woman that has appeared in the earth in centuries has the same soft, girly-girly places in her that the rest of us have. When it comes to selecting her ancestors she is still human, natural, vain, commonplace—as commonplace as I am myself when I am sorting ancestors for my autobiography. She combs out some creditable Scots, and labels them and sets them aside for use, not overlooking the one to whom Sir William Wallace gave “a heavy sword encased in a brass scabbard,” and naively explaining which Sir William Wallace it was, lest we get the wrong one by the hassock; this is the one “from whose patriotism and bravery comes that heart-stirring air, 'Scots wha hae wi' Wallace bled.'” Hannah More was related to her ancestors. She explains who Hannah More was. Whenever a person informs us who Sir William Wallace was, or who wrote “Hamlet,” or where the Declaration of Independence was fought, it fills us with a suspicion wellnigh amounting to conviction, that that person would not suspect us of being so empty of knowledge if he wasn't suffering from the same “claim” himself. Then we turn to page 20 of the Autobiography and happen upon this passage, and that hasty suspicion stands rebuked: “I gained book-knowledge with far less labor than is usually requisite. At ten years of age I was as familiar with Lindley Murray's Grammar as with the Westminster Catechism; and the latter I had to repeat every Sunday. My favorite studies were Natural Philosophy, Logic, and Moral Science. From my brother Albert I received lessons in the ancient tongues, Hebrew, Greek, and Latin.” You catch your breath in astonishment, and feel again and still again the pang of that rebuke. But then your eye falls upon the next sentence but one, and the pain passes away and you set up the suspicion again with evil satisfaction: “After my discovery of Christian Science, most of the knowledge I had gleaned from school-books vanished like a dream.” That disappearance accounts for much in her miscellaneous writings. As I was saying, she handles her “ancestral shadows,” as she calls them, just as I do mine. It is remarkable. When she runs across “a relative of my Grandfather Baker, General Henry Knox, of Revolutionary fame,” she sets him down; when she finds another good one, “the late Sir John Macneill, in the line of my Grandfather Baker's family,” she sets him down, and remembers that he “was prominent in British politics, and at one time held the position of ambassador to Persia”; when she discovers that her grandparents “were likewise connected with Captain John Lovewell, whose gallant leadership and death in the Indian troubles of 1722-25 caused that prolonged contest to be known historically as Lovewell's War,” she sets the Captain down; when it turns out that a cousin of her grandmother “was John Macneill, the New Hampshire general, who fought at Lundy's Lane and won distinction in 1814 at the battle of Chippewa,” she catalogues the General. (And tells where Chippewa was.) And then she skips all her platform people; never mentions one of them. It shows that she is just as human as any of us. Yet, after all, there is something very touching in her pride in these worthy small-fry, and something large and fine in her modesty in not caring to remember that their kinship to her can confer no distinction upon her, whereas her mere mention of their names has conferred upon them a faceless earthly immortality. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Mark Twain (2004). Christian Science. Urbana, Illinois: Project Gutenberg. Retrieved October 2022 https://www.gutenberg.org/cache/epub/3187/pg3187-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

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