I was very sure that the old Master was hard at work about something,—he is always very busy with something,—but I mean something particular.

Whether it was a question of history or of cosmogony, or whether he was handling a test-tube or a blow-pipe; what he was about I did not feel sure; but I took it for granted that it was some crucial question or other he was at work on, some point bearing on the thought of the time. For the Master, I have observed, is pretty sagacious in striking for the points where his work will be like to tell. We all know that class of scientific laborers to whom all facts are alike nourishing mental food, and who seem to exercise no choice whatever, provided only they can get hold of these same indiscriminate facts in quantity sufficient. They browse on them, as the animal to which they would not like to be compared browses on his thistles. But the Master knows the movement of the age he belongs to; and if he seems to be busy with what looks like a small piece of trivial experimenting, one may feel pretty sure that he knows what he is about, and that his minute operations are looking to a result that will help him towards attaining his great end in life,—an insight, so far as his faculties and opportunities will allow, into that order of things which he believes he can study with some prospect of taking in its significance.

I became so anxious to know what particular matter he was busy with, that I had to call upon him to satisfy my curiosity. It was with a little trepidation that I knocked at his door. I felt a good deal as one might have felt on disturbing an alchemist at his work, at the very moment, it might be, when he was about to make projection.

—Come in!—said the Master in his grave, massive tones.

I passed through the library with him into a little room evidently devoted to his experiments.

—You have come just at the right moment,—he said.—Your eyes are better than mine. I have been looking at this flask, and I should like to have you look at it.

It was a small matrass, as one of the elder chemists would have called it, containing a fluid, and hermetically sealed. He held it up at the window; perhaps you remember the physician holding a flask to the light in Gerard Douw's “Femme hydropique”; I thought of that fine figure as I looked at him. Look!—said he,—is it clear or cloudy?

—You need not ask me that,—I answered. It is very plainly turbid. I should think that some sediment had been shaken up in it. What is it, Elixir Vitae or Aurum potabile?

—Something that means more than alchemy ever did! Boiled just three hours, and as clear as a bell until within the last few days; since then has been clouding up.

—I began to form a pretty shrewd guess at the meaning of all this, and to think I knew very nearly what was coming next. I was right in my conjecture. The Master broke off the sealed end of his little flask, took out a small portion of the fluid on a glass rod, and placed it on a slip of glass in the usual way for a microscopic examination.

—One thousand diameters,—he said, as he placed it on the stage of the microscope.—We shall find signs of life, of course.—He bent over the instrument and looked but an instant.

—There they are!—he exclaimed,—look in.

I looked in and saw some objects:

The straight linear bodies were darting backward and forward in every direction. The wavy ones were wriggling about like eels or water-snakes. The round ones were spinning on their axes and rolling in every direction. All of them were in a state of incessant activity, as if perpetually seeking something and never finding it.

They are tough, the germs of these little bodies, said the Master. —Three hours' boiling has n't killed 'em. Now, then, let us see what has been the effect of six hours' boiling.

He took up another flask just like the first, containing fluid and hermetically sealed in the same way.

—Boiled just three hours longer than the other, he said,—six hours in all. This is the experimentum crucis. Do you see any cloudiness in it?

—Not a sign of it; it is as clear as crystal, except that there may be a little sediment at the bottom.

—That is nothing. The liquid is clear. We shall find no signs of life.—He put a minute drop of the liquid under the microscope as before. Nothing stirred. Nothing to be seen but a clear circle of light. We looked at it again and again, but with the same result.

—Six hours kill 'em all, according to this experiment,—said the Master.—Good as far as it goes. One more negative result. Do you know what would have happened if that liquid had been clouded, and we had found life in the sealed flask? Sir, if that liquid had held life in it the Vatican would have trembled to hear it, and there would have been anxious questionings and ominous whisperings in the halls of Lambeth palace! The accepted cosmogonies on trial, sir!

Traditions, sanctities, creeds, ecclesiastical establishments, all shaking to know whether my little sixpenny flask of fluid looks muddy or not! I don't know whether to laugh or shudder. The thought of an oecumenical council having its leading feature dislocated by my trifling experiment! The thought, again, of the mighty revolution in human beliefs and affairs that might grow out of the same insignificant little phenomenon. A wine-glassful of clear liquid growing muddy. If we had found a wriggle, or a zigzag, or a shoot from one side to the other, in this last flask, what a scare there would have been, to be sure, in the schools of the prophets! Talk about your megatherium and your megalosaurus,—what are these to the bacterium and the vibrio? These are the dreadful monsters of today. If they show themselves where they have no business, the little rascals frighten honest folks worse than ever people were frightened by the Dragon of Rhodes!

The Master gets going sometimes, there is no denying it, until his imagination runs away with him. He had been trying, as the reader sees, one of those curious experiments in spontaneous generation, as it is called, which have been so often instituted of late years, and by none more thoroughly than by that eminent American student of nature (Professor Jeffries Wyman) whose process he had imitated with a result like his.

We got talking over these matters among us the next morning at the breakfast-table.

We must agree they couldn't stand six hours' boiling,—I said.

—Good for the Pope of Rome!—exclaimed the Master.

—The Landlady drew back with a certain expression of dismay in her countenance. She hoped he did n't want the Pope to make any more converts in this country. She had heard a sermon only last Sabbath, and the minister had made it out, she thought, as plain as could be, that the Pope was the Man of Sin and that the Church of Rome was—Well, there was very strong names applied to her in Scripture.

What was good for the Pope was good for your minister, too, my dear madam,—said the Master. Good for everybody that is afraid of what people call “science.” If it should prove that dead things come to life of themselves, it would be awkward, you know, because then somebody will get up and say if one dead thing made itself alive another might, and so perhaps the earth peopled itself without any help. Possibly the difficulty wouldn't be so great as many people suppose. We might perhaps find room for a Creator after all, as we do now, though we see a little brown seed grow till it sucks up the juices of half an acre of ground, apparently all by its own inherent power. That does not stagger us; I am not sure that it would if Mr. Crosses or Mr. Weekes's acarus should show himself all of a sudden, as they said he did, in certain mineral mixtures acted on by electricity.

The Landlady was off soundings, and looking vacant enough by this time.

The Master turned to me.—Don't think too much of the result of our one experiment. It means something, because it confirms those other experiments of which it was a copy; but we must remember that a hundred negatives don't settle such a question. Life does get into the world somehow. You don't suppose Adam had the cutaneous unpleasantness politely called psora, do you?

—Hardly,—I answered.—He must have been a walking hospital if he carried all the maladies about him which have plagued his descendants.

—Well, then, how did the little beast which is peculiar to that special complaint intrude himself into the Order of Things? You don't suppose there was a special act of creation for the express purpose of bestowing that little wretch on humanity, do you?

I thought, on the whole, I would n't answer that question.

—You and I are at work on the same problem, said the Young Astronomer to the Master.—I have looked into a microscope now and then, and I have seen that perpetual dancing about of minute atoms in a fluid, which you call molecular motion. Just so, when I look through my telescope I see the star-dust whirling about in the infinite expanse of ether; or if I do not see its motion, I know that it is only on account of its immeasurable distance. Matter and motion everywhere; void and rest nowhere. You ask why your restless microscopic atoms may not come together and become self-conscious and self-moving organisms. I ask why my telescopic star-dust may not come together and grow and organize into habitable worlds,—the ripened fruit on the branches of the tree Yggdrasil, if I may borrow from our friend the Poet's province. It frightens people, though, to hear the suggestion that worlds shape themselves from star-mist. It does not trouble them at all to see the watery spheres that round themselves into being out of the vapors floating over us; they are nothing but raindrops. But if a planet can grow as a rain-drop grows, why then—It was a great comfort to these timid folk when Lord Rosse's telescope resolved certain nebula into star-clusters. Sir John Herschel would have told them that this made little difference in accounting for the formation of worlds by aggregation, but at any rate it was a comfort to them.

—These people have always been afraid of the astronomers,—said the Master.—They were shy, you know, of the Copernican system, for a long while; well they might be with an oubliette waiting for them if they ventured to think that the earth moved round the sun. Science settled that point finally for them, at length, and then it was all right,—when there was no use in disputing the fact any longer. By and by geology began turning up fossils that told extraordinary stories about the duration of life upon our planet. What subterfuges were not used to get rid of their evidence! Think of a man seeing the fossilized skeleton of an animal split out of a quarry, his teeth worn down by mastication, and the remains of food still visible in his interior, and, in order to get rid of a piece of evidence contrary to the traditions he holds to, seriously maintaining that this skeleton never belonged to a living creature, but was created with just these appearances; a make-believe, a sham, a Barnum's-mermaid contrivance to amuse its Creator and impose upon his intelligent children! And now people talk about geological epochs and hundreds of millions of years in the planet's history as calmly as if they were discussing the age of their deceased great-grandmothers. Ten or a dozen years ago people said Sh! Sh! if you ventured to meddle with any question supposed to involve a doubt of the generally accepted Hebrew traditions. To-day such questions are recognized as perfectly fair subjects for general conversation; not in the basement story, perhaps, or among the rank and file of the curbstone congregations, but among intelligent and educated persons. You may preach about them in your pulpit, you may lecture about them, you may talk about them with the first sensible-looking person you happen to meet, you may write magazine articles about them, and the editor need not expect to receive remonstrances from angry subscribers and withdrawals of subscriptions, as he would have been sure to not a great many years ago. Why, you may go to a tea-party where the clergyman's wife shows her best cap and his daughters display their shining ringlets, and you will hear the company discussing the Darwinian theory of the origin of the human race as if it were as harmless a question as that of the lineage of a spinster's lapdog. You may see a fine lady who is as particular in her genuflections as any Buddhist or Mahometan saint in his manifestations of reverence, who will talk over the anthropoid ape, the supposed founder of the family to which we belong, and even go back with you to the acephalous mollusk, first cousin to the clams and mussels, whose rudimental spine was the hinted prophecy of humanity; all this time never dreaming, apparently, that what she takes for a matter of curious speculation involves the whole future of human progress and destiny.

I can't help thinking that if we had talked as freely as we can and do now in the days of the first boarder at this table,—I mean the one who introduced it to the public,—it would have sounded a good deal more aggressively than it does now.—The old Master got rather warm in talking; perhaps the consciousness of having a number of listeners had something to do with it.

—This whole business is an open question,—he said,—and there is no use in saying, “Hush! don't talk about such things!” People do talk about 'em everywhere; and if they don't talk about 'em they think about 'em, and that is worse,—if there is anything bad about such questions, that is. If for the Fall of man, science comes to substitute the RISE of man, sir, it means the utter disintegration of all the spiritual pessimisms which have been like a spasm in the heart and a cramp in the intellect of men for so many centuries. And yet who dares to say that it is not a perfectly legitimate and proper question to be discussed, without the slightest regard to the fears or the threats of Pope or prelate?

Sir, I believe,—the Master rose from his chair as he spoke, and said in a deep and solemn tone, but without any declamatory vehemence,—sir, I believe that we are at this moment in what will be recognized not many centuries hence as one of the late watches in the night of the dark ages. There is a twilight ray, beyond question. We know something of the universe, a very little, and, strangely enough, we know most of what is farthest from us. We have weighed the planets and analyzed the flames of the—sun and stars. We predict their movements as if they were machines we ourselves had made and regulated. We know a good deal about the earth on which we live. But the study of man has been so completely subjected to our preconceived opinions, that we have got to begin all over again. We have studied anthropology through theology; we have now to begin the study of theology through anthropology. Until we have exhausted the human element in every form of belief, and that can only be done by what we may call comparative spiritual anatomy, we cannot begin to deal with the alleged extra-human elements without blundering into all imaginable puerilities. If you think for one moment that there is not a single religion in the world which does not come to us through the medium of a preexisting language; and if you remember that this language embodies absolutely nothing but human conceptions and human passions, you will see at once that every religion presupposes its own elements as already existing in those to whom it is addressed. I once went to a church in London and heard the famous Edward Irving preach, and heard some of his congregation speak in the strange words characteristic of their miraculous gift of tongues. I had a respect for the logical basis of this singular phenomenon. I have always thought it was natural that any celestial message should demand a language of its own, only to be understood by divine illumination. All human words tend, of course, to stop short in human meaning. And the more I hear the most sacred terms employed, the more I am satisfied that they have entirely and radically different meanings in the minds of those who use them. Yet they deal with them as if they were as definite as mathematical quantities or geometrical figures. What would become of arithmetic if the figure 2 meant three for one man and five for another and twenty for a third, and all the other numerals were in the same way variable quantities? Mighty intelligent correspondence business men would have with each other! But how is this any worse than the difference of opinion which led a famous clergyman to say to a brother theologian, “Oh, I see, my dear sir, your God is my Devil.”

Man has been studied proudly, contemptuously, rather, from the point of view supposed to be authoritatively settled. The self-sufficiency of egotistic natures was never more fully shown than in the expositions of the worthlessness and wretchedness of their fellow-creatures given by the dogmatists who have “gone back,” as the vulgar phrase is, on their race, their own flesh and blood. Did you ever read what Mr. Bancroft says about Calvin in his article on Jonathan Edwards?—and mighty well said it is too, in my judgment. Let me remind you of it, whether you have read it or not. “Setting himself up over against the privileged classes, he, with a loftier pride than theirs, revealed the power of a yet higher order of nobility, not of a registered ancestry of fifteen generations, but one absolutely spotless in its escutcheon, preordained in the council chamber of eternity.” I think you'll find I have got that sentence right, word for word, and there 's a great deal more in it than many good folks who call themselves after the reformer seem to be aware of. The Pope put his foot on the neck of kings, but Calvin and his cohort crushed the whole human race under their heels in the name of the Lord of Hosts. Now, you see, the point that people don't understand is the absolute and utter humility of science, in opposition to this doctrinal self-sufficiency. I don't doubt this may sound a little paradoxical at first, but I think you will find it is all right. You remember the courtier and the monarch,—Louis the Fourteenth, wasn't it?—never mind, give the poor fellows that live by setting you right a chance. “What o'clock is it?” says the king. “Just whatever o'clock your Majesty pleases,” says the courtier. I venture to say the monarch was a great deal more humble than the follower, who pretended that his master was superior to such trifling facts as the revolution of the planet. It was the same thing, you remember, with King Canute and the tide on the sea-shore. The king accepted the scientific fact of the tide's rising. The loyal hangers-on, who believed in divine right, were too proud of the company they found themselves in to make any such humiliating admission. But there are people, and plenty of them, to-day, who will dispute facts just as clear to those who have taken the pains to learn what is known about them, as that of the tide's rising. They don't like to admit these facts, because they throw doubt upon some of their cherished opinions. We are getting on towards the last part of this nineteenth century. What we have gained is not so much in positive knowledge, though that is a good deal, as it is in the freedom of discussion of every subject that comes within the range of observation and inference. How long is it since Mrs. Piozzi wrote,—“Let me hope that you will not pursue geology till it leads you into doubts destructive of all comfort in this world and all happiness in the next”?

The Master paused and I remained silent, for I was thinking things I could not say.

—It is well always to have a woman near by when one is talking on this class of subjects. Whether there will be three or four women to one man in heaven is a question which I must leave to those who talk as if they knew all about the future condition of the race to answer. But very certainly there is much more of hearty faith, much more of spiritual life, among women than among men, in this world. They need faith to support them more than men do, for they have a great deal less to call them out of themselves, and it comes easier to them, for their habitual state of dependence teaches them to trust in others. When they become voters, if they ever do, it may be feared that the pews will lose what the ward-rooms gain. Relax a woman's hold on man, and her knee-joints will soon begin to stiffen. Self-assertion brings out many fine qualities, but it does not promote devotional habits.

I remember some such thoughts as this were passing through my mind while the Master was talking. I noticed that the Lady was listening to the conversation with a look of more than usual interest. We men have the talk mostly to ourselves at this table; the Master, as you have found out, is fond of monologues, and I myself—well, I suppose I must own to a certain love for the reverberated music of my own accents; at any rate, the Master and I do most of the talking. But others help us do the listening. I think I can show that they listen to some purpose. I am going to surprise my reader with a letter which I received very shortly after the conversation took place which I have just reported. It is of course by a special license, such as belongs to the supreme prerogative of an author, that I am enabled to present it to him. He need ask no questions: it is not his affair how I obtained the right to give publicity to a private communication. I have become somewhat more intimately acquainted with the writer of it than in the earlier period of my connection with this establishment, and I think I may say have gained her confidence to a very considerable degree.

MY DEAR SIR: The conversations I have had with you, limited as they have been, have convinced me that I am quite safe in addressing you with freedom on a subject which interests me, and others more than myself. We at our end of the table have been listening, more or less intelligently, to the discussions going on between two or three of you gentlemen on matters of solemn import to us all. This is nothing very new to me. I have been used, from an early period of my life, to hear the discussion of grave questions, both in politics and religion. I have seen gentlemen at my father's table get as warm over a theological point of dispute as in talking over their political differences. I rather think it has always been very much so, in bad as well as in good company; for you remember how Milton's fallen angels amused themselves with disputing on “providence, foreknowledge, will, and fate,” and it was the same thing in that club Goldsmith writes so pleasantly about. Indeed, why should not people very often come, in the course of conversation, to the one subject which lies beneath all else about which our thoughts are occupied? And what more natural than that one should be inquiring about what another has accepted and ceased to have any doubts concerning? It seems to me all right that at the proper time, in the proper place, those who are less easily convinced than their neighbors should have the fullest liberty of calling to account all the opinions which others receive without question. Somebody must stand sentry at the outposts of belief, and it is a sentry's business, I believe, to challenge every one who comes near him, friend or foe.

I want you to understand fully that I am not one of those poor nervous creatures who are frightened out of their wits when any question is started that implies the disturbance of their old beliefs. I manage to see some of the periodicals, and now and then dip a little way into a new book which deals with these curious questions you were talking about, and others like them. You know they find their way almost everywhere. They do not worry me in the least. When I was a little girl, they used to say that if you put a horsehair into a tub of water it would turn into a snake in the course of a few days. That did not seem to me so very much stranger than it was that an egg should turn into a chicken. What can I say to that? Only that it is the Lord's doings, and marvellous in my eyes; and if our philosophical friend should find some little live creatures, or what seem to be live creatures, in any of his messes, I should say as much, and no more. You do not think I would shut up my Bible and Prayer-Book because there is one more thing I do not understand in a world where I understand so very little of all the wonders that surround me?

It may be very wrong to pay any attention to those speculations about the origin of mankind which seem to conflict with the Sacred Record. But perhaps there is some way of reconciling them, as there is of making the seven days of creation harmonize with modern geology. At least, these speculations are curious enough in themselves; and I have seen so many good and handsome children come of parents who were anything but virtuous and comely, that I can believe in almost any amount of improvement taking place in a tribe of living beings, if time and opportunity favor it. I have read in books of natural history that dogs came originally from wolves. When I remember my little Flora, who, as I used to think, could do everything but talk, it does not seem to me that she was much nearer her savage ancestors than some of the horrid cannibal wretches are to their neighbors the great apes.

You see that I am tolerably liberal in my habit of looking at all these questions. We women drift along with the current of the times, listening, in our quiet way, to the discussions going on round us in books and in conversation, and shift the phrases in which we think and talk with something of the same ease as that with which we change our style of dress from year to year. I doubt if you of the other sex know what an effect this habit of accommodating our tastes to changing standards has upon us. Nothing is fixed in them, as you know; the very law of fashion is change. I suspect we learn from our dressmakers to shift the costume of our minds, and slip on the new fashions of thinking all the more easily because we have been accustomed to new styles of dressing every season.

It frightens me to see how much I have written without having yet said a word of what I began this letter on purpose to say. I have taken so much space in “defining my position,” to borrow the politicians' phrase, that I begin to fear you will be out of patience before you come to the part of my letter I care most about your reading.

What I want to say is this. When these matters are talked about before persons of different ages and various shades of intelligence, I think one ought to be very careful that his use of language does not injure the sensibilities, perhaps blunt the reverential feelings, of those who are listening to him. You of the sterner sex say that we women have intuitions, but not logic, as our birthright. I shall not commit my sex by conceding this to be true as a whole, but I will accept the first half of it, and I will go so far as to say that we do not always care to follow out a train of thought until it ends in a blind cul de sac, as some of what are called the logical people are fond of doing.

Now I want to remind you that religion is not a matter of intellectual luxury to those of us who are interested in it, but something very different. It is our life, and more than our life; for that is measured by pulse-beats, but our religious consciousness partakes of the Infinite, towards which it is constantly yearning. It is very possible that a hundred or five hundred years from now the forms of religious belief may be so altered that we should hardly know them. But the sense of dependence on Divine influence and the need of communion with the unseen and eternal will be then just what they are now. It is not the geologist's hammer, or the astronomer's telescope, or the naturalist's microscope, that is going to take away the need of the human soul for that Rock to rest upon which is higher than itself, that Star which never sets, that all-pervading Presence which gives life to all the least moving atoms of the immeasurable universe.

I have no fears for myself, and listen very quietly to all your debates. I go from your philosophical discussions to the reading of Jeremy Taylor's “Rule and Exercises of Holy Dying” without feeling that I have unfitted myself in the least degree for its solemn reflections. And, as I have mentioned his name, I cannot help saying that I do not believe that good man himself would have ever shown the bitterness to those who seem to be at variance with the received doctrines which one may see in some of the newspapers that call themselves “religious.” I have kept a few old books from my honored father's library, and among them is another of his which I always thought had more true Christianity in its title than there is in a good many whole volumes. I am going to take the book down, or up,—for it is not a little one,—and write out the title, which, I dare say, you remember, and very likely you have the book. “Discourse of the Liberty of Prophesying, showing the Unreasonableness of prescribing to other Men's Faith, and the Iniquity of persecuting Different Opinions.”

Now, my dear sir, I am sure you believe that I want to be liberal and reasonable, and not to act like those weak alarmists who, whenever the silly sheep begin to skip as if something was after them, and huddle together in their fright, are sure there must be a bear or a lion coming to eat them up. But for all that, I want to beg you to handle some of these points, which are so involved in the creed of a good many well-intentioned persons that you cannot separate them from it without picking their whole belief to pieces, with more thought for them than you might think at first they were entitled to. I have no doubt you gentlemen are as wise as serpents, and I want you to be as harmless as doves.

The Young Girl who sits by me has, I know, strong religious instincts. Instead of setting her out to ask all sorts of questions, I would rather, if I had my way, encourage her to form a habit of attending to religious duties, and make the most of the simple faith in which she was bred. I think there are a good many questions young persons may safely postpone to a more convenient season; and as this young creature is overworked, I hate to have her excited by the fever of doubt which it cannot be denied is largely prevailing in our time.

I know you must have looked on our other young friend, who has devoted himself to the sublimest of the sciences, with as much interest as I do. When I was a little girl I used to write out a line of Young's as a copy in my writing-book,

but I do not now feel quite so sure that the contemplation of all the multitude of remote worlds does not tend to weaken the idea of a personal Deity. It is not so much that nebular theory which worries me, when I think about this subject, as a kind of bewilderment when I try to conceive of a consciousness filling all those frightful blanks of space they talk about. I sometimes doubt whether that young man worships anything but the stars. They tell me that many young students of science like him never see the inside of a church. I cannot help wishing they did. It humanizes people, quite apart from any higher influence it exerts upon them. One reason, perhaps, why they do not care to go to places of worship is that they are liable to hear the questions they know something about handled in sermons by those who know very much less about them. And so they lose a great deal. Almost every human being, however vague his notions of the Power addressed, is capable of being lifted and solemnized by the exercise of public prayer. When I was a young girl we travelled in Europe, and I visited Ferney with my parents; and I remember we all stopped before a chapel, and I read upon its front, I knew Latin enough to understand it, I am pleased to say,—Deo erexit Voltaire. I never forgot it; and knowing what a sad scoffer he was at most sacred things, I could not but be impressed with the fact that even he was not satisfied with himself, until he had shown his devotion in a public and lasting form.

We all want religion sooner or later. I am afraid there are some who have no natural turn for it, as there are persons without an ear for music, to which, if I remember right, I heard one of you comparing what you called religious genius. But sorrow and misery bring even these to know what it means, in a great many instances. May I not say to you, my friend, that I am one who has learned the secret of the inner life by the discipline of trials in the life of outward circumstance? I can remember the time when I thought more about the shade of color in a ribbon, whether it matched my complexion or not, than I did about my spiritual interests in this world or the next. It was needful that I should learn the meaning of that text, “Whom the Lord loveth he chasteneth.”

Since I have been taught in the school of trial I have felt, as I never could before, how precious an inheritance is the smallest patrimony of faith. When everything seemed gone from me, I found I had still one possession. The bruised reed that I had never leaned on became my staff. The smoking flax which had been a worry to my eyes burst into flame, and I lighted the taper at it which has since guided all my footsteps. And I am but one of the thousands who have had the same experience. They have been through the depths of affliction, and know the needs of the human soul. It will find its God in the unseen,—Father, Saviour, Divine Spirit, Virgin Mother, it must and will breathe its longings and its griefs into the heart of a Being capable of understanding all its necessities and sympathizing with all its woes.

I am jealous, yes, I own I am jealous of any word, spoken or written, that would tend to impair that birthright of reverence which becomes for so many in after years the basis of a deeper religious sentiment. And yet, as I have said, I cannot and will not shut my eyes to the problems which may seriously affect our modes of conceiving the eternal truths on which, and by which, our souls must live. What a fearful time is this into which we poor sensitive and timid creatures are born! I suppose the life of every century has more or less special resemblance to that of some particular Apostle. I cannot help thinking this century has Thomas for its model. How do you suppose the other Apostles felt when that experimental philosopher explored the wounds of the Being who to them was divine with his inquisitive forefinger? In our time that finger has multiplied itself into ten thousand thousand implements of research, challenging all mysteries, weighing the world as in a balance, and sifting through its prisms and spectroscopes the light that comes from the throne of the Eternal.

Pity us, dear Lord, pity us! The peace in believing which belonged to other ages is not for us. Again Thy wounds are opened that we may know whether it is the blood of one like ourselves which flows from them, or whether it is a Divinity that is bleeding for His creatures. Wilt Thou not take the doubt of Thy children whom the time commands to try all things in the place of the unquestioning faith of earlier and simpler-hearted generations? We too have need of Thee. Thy martyrs in other ages were cast into the flames, but no fire could touch their immortal and indestructible faith. We sit in safety and in peace, so far as these poor bodies are concerned; but our cherished beliefs, the hopes, the trust that stayed the hearts of those we loved who have gone before us, are cast into the fiery furnace of an age which is fast turning to dross the certainties and the sanctities once prized as our most precious inheritance. You will understand me, my dear sir, and all my solicitudes and apprehensions. Had I never been assailed by the questions that meet all thinking persons in our time, I might not have thought so anxiously about the risk of perplexing others. I know as well as you must that there are many articles of belief clinging to the skirts of our time which are the bequests of the ages of ignorance that God winked at. But for all that I would train a child in the nurture and admonition of the Lord, according to the simplest and best creed I could disentangle from those barbarisms, and I would in every way try to keep up in young persons that standard of reverence for all sacred subjects which may, without any violent transition, grow and ripen into the devotion of later years. Believe me,

Very sincerely yours,

I have thought a good deal about this letter and the writer of it lately. She seemed at first removed to a distance from all of us, but here I find myself in somewhat near relations with her. What has surprised me more than that, however, is to find that she is becoming so much acquainted with the Register of Deeds. Of all persons in the world, I should least have thought of him as like to be interested in her, and still less, if possible, of her fancying him. I can only say they have been in pretty close conversation several times of late, and, if I dared to think it of so very calm and dignified a personage, I should say that her color was a little heightened after one or more of these interviews. No! that would be too absurd! But I begin to think nothing is absurd in the matter of the relations of the two sexes; and if this high-bred woman fancies the attentions of a piece of human machinery like this elderly individual, it is none of my business.

I have been at work on some more of the Young Astronomer's lines. I find less occasion for meddling with them as he grows more used to versification. I think I could analyze the processes going on in his mind, and the conflict of instincts which he cannot in the nature of things understand. But it is as well to give the reader a chance to find out for himself what is going on in the young man's heart and intellect.

I may just as well stop here as anywhere, for there is more of the manuscript to come, and I can only give it in instalments.

The Young Astronomer had told me I might read any portions of his manuscript I saw fit to certain friends. I tried this last extract on the old Master.

It's the same story we all have to tell,—said he, when I had done reading.—We are all asking questions nowadays. I should like to hear him read some of his verses himself, and I think some of the other boarders would like to. I wonder if he wouldn't do it, if we asked him! Poets read their own compositions in a singsong sort of way; but they do seem to love 'em so, that I always enjoy it. It makes me laugh a little inwardly to see how they dandle their poetical babies, but I don't let them know it. We must get up a select party of the boarders to hear him read. We'll send him a regular invitation. I will put my name at the head of it, and you shall write it.

—That was neatly done. How I hate writing such things! But I suppose I must do it.