“Well, then, strictly in the interest of psychomancy, I will confide that she had found some traces of a model that I used to paint my Madonnas from, before we were married, in that picture. She had slept on her suspicion, and then when she could not stand it any longer, she had come up in the spirit to say that she was not going to be mixed up in a Madonna with any such minx. The words are mine, but the meaning was Marion’s. When she found me taking the minx out, she went quietly back to washing her dishes, and then returned in the body to give me a sitting.” III. We were silent a moment, till I asked, “Is this true, Mrs. Alderling?” “About,” she said. “I don’t remember the storm, exactly.” “Well, I don’t see why you bother to remain in the body at all,” I remarked. “We haven’t arranged just how to leave it together,” said Alderling. “Marion, here, if I managed to get off first, would have no means of knowing whether her theory of the effect of my unbelief on my future was right or not; and if _she_ gave _me_ the slip, she would always be sorry that she had not stayed here to convert me.” “Why don’t you agree that if either of you lives again, he or she shall make some sign to let the other know?” I suggested. “Well, that has been tried so often, and has it ever worked? It’s open to the question whether the dead do not fail to show up because they are forbidden to communicate with the living; and you are just where you were, as to the main point. No, I don’t see any way out of it.” Mrs. Alderling went into the house and came out with a book in her hand, and her fingers in it at two places. It was that impressive collection of Christ’s words from the New Testament called “The Great Discourse.” She put the book before me, first at one place and then at another, and I read, “Whosoever liveth and believeth in me shall never die,” and then, “Nay, but except ye repent, ye shall all likewise perish.” She did not say anything in showing me these passages, and I found something in her action touchingly childlike and elemental, as well as curiously heathenish. It was as if some poor pagan had brought me his fetish to test its effect upon me. “Yes,” I said, “those are things that we hardly know what to do with in our philosophy. They seem to be said as with authority, and yet, somehow, we cannot admit their validity in a philosophical inquiry as to a future life. Aren’t they generally taken to mean that we shall be unhappy or happy hereafter, rather than that we shall be or not be at all? And what is believing? Is it the mere act of acknowledgement, or is it something more vital, which expresses itself in conduct?”