The Atlantic Monthly, Volume 06, No. 37, November, 1860

Mr. Bernard saw this influence coming over her. All at once he noticed that she sighed, and that some little points of moisture began to glisten on her forehead. But she did not grow pale perceptibly; she had no involuntary or hysteric movements; she still listened to him and smiled naturally enough. Perhaps she was only nervous at being stared at. At any rate, she was coming under some unpleasant and unnatural influence or other, and Mr. Bernard had seen enough of the strange impression Elsie sometimes produced to wish this young girl to be relieved from it, whatever it was. He turned toward Elsie and looked at her in such a way as to draw her eyes upon him. Then he looked steadily and calmly into them. It was a great effort, for some perfectly inexplicable reason. At one instant he thought he could not sit where he was; he must go and speak to Elsie. Then he wanted to take his eyes away from hers; there was something intolerable in the light that came from them. But he was determined to look her down, and he believed he could do it, for he had seen her countenance change more than once when he had caught her gaze steadily fixed on him. All this took not minutes, but seconds. Presently she changed color slightly,—lifted her head, which was inclined a little to one side,—shut and opened her eyes two or three times, as if they had been pained or wearied,—and turned away baffled, and shamed, as it would seem, and shorn for the time of her singular and formidable or at least evil-natured power of swaying the impulses of those around her.

It takes too long to describe these scenes where a good deal of life is concentrated into a few silent seconds. Mr. Richard Venner had sat quietly through it all, although this short pantomime had taken place literally before his face. He saw what was going on well enough, and understood it all perfectly well. Of course the schoolmaster had been trying to make Elsie jealous, and had succeeded. The little school-girl was a decoy-duck,—that was all. Estates like the Dudley property were not to be had every day, and no doubt the Yankee usher was willing to take some pains to make sure of Elsie. Doesn't Elsie look savage? Dick involuntarily moved his chair a little away from her, and thought he felt a pricking in the small white scars on his wrist. A dare-devil fellow, but somehow or other this girl had taken strange hold of his imagination, and he often swore to himself, that, when he married her, he would carry a loaded revolver with him to his bridal chamber.

Mrs. Blanche Creamer raged inwardly at first to find herself between the two old gentlemen of the party. It very soon gave her great comfort, however, to see that Marilla Rowens had just missed it in her calculations, and she chuckled immensely to find Dudley Venner devoting himself chiefly to Helen Darley. If the Rowens woman should hook Dudley, she felt as if she should gnaw all her nails off for spite. To think of seeing her barouching about Rockland behind a pair of long-tailed bays and a coachman with a band on his hat, while she, Blanche Creamer, was driving herself about in a one-horse "carriage"! Recovering her spirits by degrees, she began playing her surfaces off at the two old Doctors, just by way of practice. First she heaved up a glaring white shoulder, the right one, so that the Reverend Doctor should be stunned by it, if such a thing might be. The Reverend Doctor was human, as the Apostle was not ashamed to confess himself. Half-devoutly and half-mischievously he repeated inwardly, "Resist the Devil and he will flee from you." As the Reverend Doctor did not show any lively susceptibility, she thought she would try the left shoulder on old Dr. Kittredge. That worthy and experienced student of science was not at all displeased with the manoeuvre, and lifted his head so as to command the exhibition through his glasses. "Blanche is good for half a dozen years or so, if she is careful," the Doctor said to himself, "and then she must take to her prayer-book." After this spasmodic failure of Mrs. Blanche Creamer's to stir up the old Doctors, she returned again to the pleasing task of watching the Widow in her evident discomfiture. But dark as the Widow looked in her half-concealed pet, she was but as a pale shadow, compared to Elsie in her silent concentration of shame and anger.

"Well, there is one good thing," said Mrs. Blanche Creamer; "Dick doesn't get much out of that cousin of his this evening! Doesn't he look handsome, though?"

So Mrs. Blanche, being now a good deal taken up with her observations of those friends of hers and ours, began to be rather careless of her two old Doctors, who naturally enough fell into conversation with each other across the white surfaces of that lady,—perhaps not very politely, but, under the circumstances, almost as a matter of necessity.

When a minister and a doctor get talking together, they always have a great deal to say; and so it happened that the company left the table just as the two Doctors were beginning to get at each other's ideas about various interesting matters. If we follow them into the other parlor, we can, perhaps, pick up something of their conversation.

CHAPTER XXII

WHY DOCTORS DIFFER

The company rearranged itself with some changes after leaving the tea-table Dudley Venner was very polite to the Widow; but that lady having been called off for a few moments for some domestic arrangement, he slid back to the side of Helen Darley, his daughter's faithful teacher. Elsie had got away by herself, and was taken up in studying the stereoscopic Lahcóon. Dick, being thus set free, had been seized upon by Mrs. Blanche Creamer, who had diffused herself over three-quarters of a sofa and beckoned him to the remaining fourth. Mr. Bernard and Miss Letty were having a snug tète-à-tète in the recess of a bay-window. The two Doctors had taken two armchairs and sat squared off against each other. Their conversation is perhaps as well worth reporting as that of the rest of the company, and, as it was earned on in a louder tone, was of course more easy to gather and put on record.

It was a curious sight enough to see those two representatives of two great professions brought face to face to talk over the subjects they had been looking at all their lives from such different points of view. Both were old; old enough to have been moulded by their habits of thought and life; old enough to have all their beliefs "fretted in," as vintners say,—thoroughly worked up with their characters. Each of them looked his calling. The Reverend Doctor had lived a good deal among books in his study; the Doctor, as we will call the medical gentleman, had been riding about the country for between thirty and forty years. His face looked tough and weather-worn; while the Reverend Doctor's, hearty as it appeared, was of finer texture. The Doctor's was the graver of the two; there was something of grimness about it,—partly owing to the northeasters he had faced for so many years, partly to long companionship with that stern personage who never deals in sentiment or pleasantry. His speech was apt to be brief and peremptory; it was a way he had got by ordering patients; but he could discourse somewhat, on occasion, as the reader may find out. The Reverend Doctor had an open, smiling expression, a cheery voice, a hearty laugh, and a cordial way with him which some thought too lively for his cloth, but which children, who are good judges of such matters, delighted in, so that he was the favorite of all the little rogues about town. But he had the clerical art of sobering down in a moment, when asked to say grace while somebody was in the middle of some particularly funny story; and though his voice was so cheery in common talk, in the pulpit, like almost all preachers, he had a wholly different and peculiar way of speaking, supposed to be more acceptable to the Creator than the natural manner. In point of fact, most of our anti-papal and anti-prelatical clergymen do really intone their prayers, without suspecting in the least that they have fallen into such a Romish practice.

This is the way the conversation between the Doctor of Divinity and the Doctor of Medicine was going on at the point where these notes take it up.

"Ubi tres medici, duo athei, you know, Doctor. Your profession has always had the credit of being lax in doctrine,—though pretty stringent in practice, ha! ha!"

"Some priest said that," the Doctor answered, dryly. "They always talked Latin when they had a bigger lie than common to get rid of."

"Good!" said the Reverend Doctor; "I'm afraid they would lie a little sometimes. But isn't there some truth in it, Doctor? Don't you think your profession is apt to see 'Nature' in the place of the God of Nature,—to lose sight of the great First Cause in their daily study of secondary causes?"

"I've thought about that," the Doctor answered, "and I've talked about it and read about it, and I've come to the conclusion that nobody believes in God and trusts in God quite so much as the doctors; only it isn't just the sort of Deity that some of your profession have wanted them to take up with. There was a student of mine wrote a dissertation on the Natural Theology of Health and Disease, and took that old lying proverb for his motto. He knew a good deal more about books than ever I did, and had studied in other countries. I'll tell you what he said about it. He said the old Heathen Doctor, Galen, praised God for his handiwork in the human body, just as if he had been a Christian, or the Psalmist himself. He said they had this sentence set up in large letters in the great lecture-room in Paris where he attended: I dressed his wound and God healed him. That was an old surgeon's saying. And he gave a long list of doctors who were not only Christians, but famous ones. I grant you, though, ministers and doctors are very apt to see differently in spiritual matters."

"That's it," said the Reverend Doctor; "you are apt to see 'Nature' where we see God, and appeal to 'Science' where we are contented with Revelation."

"We don't separate God and Nature, perhaps, as you do," the Doctor answered. "When we say that God is omnipresent and omnipotent and omniscient, we are a little more apt to mean it than your folks are. We think, when a wound heals, that God's presence and power and knowledge are there, healing it, just as that old surgeon did. We think a good many theologians, working among their books, don't see the facts of the world they live in. When we tell 'em of these facts, they are apt to call us materialists and atheists and infidels, and all that. We can't help seeing the facts, and we don't think it's wicked to mention 'em."

"Do tell me," the Reverend Doctor said, "some of these facts we are in the habit of overlooking, and which your profession thinks it can see and understand."

"That's very easy," the Doctor replied. "For instance: you don't understand or don't allow for idiosyncrasies as we learn to. We know that food and physic act differently with different people; but you think the same kind of truth is going to suit, or ought to suit, all minds. We don't fight with a patient because he can't take magnesia or opium; but you are all the time quarrelling over your beliefs, as if belief did not depend very much on race and constitution, to say nothing of early training."

"Do you mean to say that every man is not absolutely free to choose his beliefs?"

"The men you write about in your studies are, but not the men we see in the real world. There is some apparently congenital defect in the Indians, for instance, that keeps them from choosing civilization and Christianity. So with the Gypsies, very likely. Everybody knows that Catholicism or Protestantism is a good deal a matter of race. Constitution has more to do with belief than people think for. I went to a Universalist church, when I was in the city one day, to hear a famous man whom all the world knows, and I never saw such pews-full of broad shoulders and florid faces, and substantial, wholesome-looking persons, male and female, in all my life. Why, it was astonishing. Either their creed made them healthy, or they chose it because they were healthy. Your folks have never got the hang of human nature."

"I am afraid this would be considered a degrading and dangerous view of human beliefs and responsibility for them," the Reverend Doctor replied. "Prove to a man that his will is governed by something outside of himself, and you have lost all hold on his moral and religious nature. There is nothing bad men want to believe so much as that they are governed by necessity. Now that which is at once degrading and dangerous cannot be true."

"No doubt," the Doctor replied, "all large views of mankind limit our estimate of the absolute freedom of the will. But I don't think it degrades or endangers us, for this reason, that, while it makes us charitable to the rest of mankind, our own sense of freedom, whatever it is, is never affected by argument. Conscience won't be reasoned with. We feel that we can practically do this or that, and if we choose the wrong, we know we are responsible; but observation teaches us that this or that other race or individual has not the same practical freedom of choice. I don't see how we can avoid this conclusion in the instance of the American Indians. The science of Ethnology has upset a good many theoretical notions about human nature."

"Science!" said the Reverend Doctor, "science! that was a word the Apostle Paul did not seem to think much of, if we may judge by the Epistle to Timothy: 'Oppositions of science falsely so called.' I own that I am jealous of that word and the pretensions that go with it. Science has seemed to me to be very often only the handmaid of skepticism."

"Doctor!" the physician said, emphatically, "science is knowledge. Nothing that is not known properly belongs to science. Whenever knowledge obliges us to doubt, we are always safe in doubting. Astronomers foretell eclipses, say how long comets are to stay with us, point out where a new planet is to be found. We see they know what they assert, and the poor old Roman Catholic Church has at last to knock under. So Geology proves a certain succession of events, and the best Christian in the world must make the earth's history square with it. Besides, I don't think you remember what great revelations of himself the Creator has made in the minds of the men who have built up science. You seem to me to hold his human masterpieces very cheap. Don't you think the 'inspiration of the Almighty' gave Newton and Cuvier 'understanding'?"

The Reverend Doctor was not arguing for victory. In fact, what he wanted was to call out the opinions of the old physician by a show of opposition, being already predisposed to agree with many of them. He was rather trying the common arguments, as one tries tricks of fence merely to learn the way of parrying. But just here he saw a tempting opening, and could not resist giving a horne-thrust.

"Yes; but you surely would not consider it inspiration of the same kind as that of the writers of the Old Testament?"

That cornered the Doctor, and he paused a moment before he replied. Then he raised his head, so as to command the Reverend Doctor's face through his spectacles, and said,—

"I did not say that. You are clear, I suppose, that the Omniscient spoke through Solomon, but that Shakspeare wrote without his help?"

The Reverend Doctor looked very grave. It was a bold, blunt way of putting the question. He turned it aside with the remark, that Shakspeare seemed to him at times to come as near inspiration as any human being not included among the sacred writers.

"Doctor," the physician began, as from a sudden suggestion, "you won't quarrel with me, if I tell you some of my real thoughts, will you?"

"Say on, my dear Sir, say on," the minister answered, with his most genial smile; "your real thoughts are just what I want to get at. A man's real thoughts are a great rarity. If I don't agree with you, I shall like to hear you."

The Doctor began; and in order to give his thoughts more connectedly, we will omit the conversational breaks, the questions and comments of the clergyman, and all accidental interruptions.

"When the old ecclesiastics said that where there were three doctors there were two atheists, they lied, of course. They called everybody that differed from them atheists, until they found out that not believing in God wasn't nearly so ugly a crime as not believing in some particular dogma; then they called them heretics, until so many good people had been burned under that name that it began to smell too strong of roasting flesh,—and after that infidels, which properly means people without faith, of whom there are not a great many in any place or time. But then, of course, there was some reason why doctors shouldn't think about religion exactly as ministers did, or they never would have made that proverb. It's very likely that something of the same kind is true now; whether it is so or not, I am going to tell you the reasons why it would not be strange, if doctors should take rather different views from clergymen about some matters of belief. I don't, of course, mean all doctors nor all clergymen. Some doctors go as far as any old New-England divine, and some clergymen agree very well with the doctors that think least according to rule.

"To begin with their ideas of the Creator himself. They always see him trying to help his creatures out of their troubles. A man no sooner gets a cut, than the Great Physician, whose agency we often call Nature, goes to work, first to stop the blood, and then to heal the wound, and then to make the scar as small as possible. If a man's pain exceeds a certain amount, he faints, and so gets relief. If it lasts too long, habit comes in to make it tolerable. If it is altogether too bad, he dies. That is the best thing to be done under the circumstances. So you see, the doctor is constantly in presence of a benevolent agency working against a settled order of things, of which pain and disease are the accidents, so to speak. Well, no doubt they find it harder than clergymen to believe that there can be any world or state from which this benevolent agency is wholly excluded. This may be very wrong; but it is not unnatural. They can hardly conceive of a permanent state of being in which cuts would never try to heal, nor habit render suffering endurable. This is one effect of their training.

"Then, again, their attention is very much called to human limitations. Ministers work out the machinery of responsibility in an abstract kind of way; they have a kind of algebra of human nature, in which friction and strength (or weakness) of material are left out. You see, a doctor is in the way of studying children from the moment of birth upwards. For the first year or so he sees that they are just as much pupils of their Maker as the young of any other animals. Well, their Maker trains them to pure selfishness. Why? In order that they may be sure to take care of themselves. So you see, when a child comes to be, we will say a year and a day old, and makes his first choice between right and wrong, he is at a disadvantage; for he has that vis a tergo, as we doctors call it, that force from behind, of a whole year's life of selfishness, for which he is no more to blame than a calf is to blame for having lived in the same way, purely to gratify his natural appetites. Then we see that baby grow up to a child, and, if he is fat and stout and red and lively, we expect to find him troublesome and noisy, and, perhaps, sometimes disobedient more or less; that's the way each new generation breaks its eggshell; but if he is very weak and thin, and is one of the kind that may be expected to die early, he will very likely sit in the house all day and read good books about other little sharp-faced children just like himself; who died early, having always been perfectly indifferent to all the out-door amusements of the wicked little red-cheeked children. Some of the little folks we watch grow up to be young women, and occasionally one of them gets nervous, what we call hysterical, and then that girl will begin to play all sorts of pranks,—to lie and cheat, perhaps, in the most unaccountable way, so that she might seem to a minister a good example of total depravity. We don't see her in that light. We give her iron and valerian, and get her on horseback, if we can, and so expect to make her will come all right again. By-and-by we are called in to see an old baby, three-score years and ten or more old. We find this old baby has never got rid of that first year's teaching which led him to fill his stomach with all he could pump into it, and his hands with everything he could grab. People call him a miser. We are sorry for him; but we can't help remembering his first year's training, and the natural effect of money on the great majority of those that have it. So while the ministers say he 'shall hardly enter into the kingdom of heaven' we like to remind them that 'with God all things are possible.'

"Once more, we see all kinds of monomania and insanity. We learn from them to recognize all sorts of queer tendencies in minds supposed to be sane, so that we have nothing but compassion for a large class of persons condemned as sinners by theologians, but considered by us as invalids. We have constant reasons for noticing the transmission of qualities from parents to offspring, and we find it hard to hold a child accountable in any moral point of view for inherited bad temper or tendency to drunkenness,—as hard as we should to blame him for inheriting gout or asthma. I suppose we are more lenient with human nature than theologians generally are. We know that the spirits of men and their views of the present and the future go up and down, with the barometer, and that a permanent depression of one inch in the mercurial column would affect the whole theology of Christendom.

"Ministers talk about the human will as if it stood on a high look-out, with plenty of light, and elbow-room reaching to the horizon. Doctors are constantly noticing how it is tied up and darkened by inferior organization, by disease, and all sorts of crowding interferences, until they get to look upon Hottentots and Indians—and a good many of their own race—as a kind of self-conscious blood-clocks with very limited power of self-determination. That's the tendency, I say, of a doctor's experience. But the people to whom they address their statements of the results of their observation belong to the thinking class of the highest races, and they are conscious of a great deal of liberty of will. So in the face of the fact that civilization with all it offers has proved a dead failure with the aboriginal races of this country,—on the whole, I say, a dead failure,—they talk as if they knew from their own will all about that of a Digger Indian! We are more apt to go by observation of the facts in the case. We are constantly seeing weakness where you see depravity. I don't say we're right; I only tell what you must often find to be the fact, right or wrong, in talking with doctors. You see, too, our notions of bodily and moral disease, or sin, are apt to go together. We used to be as hard on sickness as you were on sin. We know better now. We don't look at sickness as we used to, and try to poison, it with everything that is offensive,—burnt toads and earth-worms and viper-broth, and worse things than these. We know that disease has something back of it which the body isn't to blame for, at least in most cases, and which very often it is trying to get rid of. Just so with sin. I will agree to take a hundred new-born babes of a certain stock and return seventy-five of them in a dozen years true and honest, if not 'pious' children. And I will take another hundred, of a different stock, and put them in the hands of certain Ann-Street teachers, and seventy-five of them will be thieves and liars at the end of the same dozen years. I have heard of an old character, Colonel Jaques, I believe it was, a famous cattle-breeder, who used to say he could breed to pretty much any pattern he wanted to. Well, we doctors see so much of families, how the tricks of the blood keep breaking out, just as much in character as they do in looks, that we can't help feeling as if a great many people hadn't a fair chance to be what is called 'good,' and that there isn't a text in the Bible better worth keeping always in mind than that one, 'Judge not, that ye be not judged.'