Once more: the reply that man is God-like in every respect except in size, and that the body is a myth, does not help Mrs. Eddy's argument in the least. Real or unreal, the human body, or the belief in it, which causes so much suffering, should have no place in a system founded upon the dogmatic declaration that all is Mind, and all is Good, and all is God. The question remains: Why did Mrs. Eddy make room in this perfect universe for the serpent--mortal mind? As already suggested, without this false belief in materiality Christian Science would have been a useless discovery. Mrs. Eddy was debarred by her creed from admitting the existence of matter; hence she compromised on "a belief in matter," which works just as great a havoc as real matter. This arrangement has given to her army of Christian Science practitioners many (imaginary) ills to heal. Like Don Quixote, Christian Scientists to-day go forth to do battle, even though for enemies they have nothing more formidable than windmills. Physicians treat what they believe to be real maladies; Christian Scientists combat maladies which they say do not exist--that is to say, they fight phantoms. Not only does the author of _Science and Health_ utterly fail, as all metaphysicians before her have failed, to account for the origin of evil or mortal mind, in a universe created and governed by Infinite Goodness, but her doctrine that man, like the Deity, is free from sickness, etc., involves her in new contradictions. For example, on page 204 (1910 edition) Mrs. Eddy says that "in Christian Science it can never be said that man has a mind of his own, distinct from God, the ALL-Mind"; and more than once she has asserted that man "has neither birth nor death" (p. 244). Of course, this is no more than a theory; but, even as such, Mrs. Eddy makes only a limited application of it--that is to say, she does not follow her theory to its logical consequences. If man has no mind of his own, but is a replica of the Divine mind, why did the Deity make so many copies of himself? Was this self-multiplication of the Divine mind from necessity or from choice? If the former, then necessity was greater than the Deity; if the latter, then man was an accident, since the Deity could just as well not have created him at all, being free to do as he pleased. And if man is a copy of the Deity, why did He reproduce himself more freely among the inferior races--the blacks and the yellows--than among the white peoples?