The padre on his return to the quarters of the corps, found Mr. Dow alone, and questioned him upon the sincerity of Mr. Welson’s revelation. “You know,” he said, “that I am a sort of orphan waif among you, in the matter of science, which Mr. Welson, Dr. Baahar, and others, with the exception of yourself, have taken advantage for their amusement; not that they have treated me unkindly or disrespectfully; but when they saw me really anxious from fear, which they could have relieved, it was hard that they should tease and add to my perplexity.”

Mr. Dow assured him that the revelations of Mr. Welson were strictly true, and that whatever was at variance with their former selves had been effected by Manatitlan wisdom. He then asked CorycÆus, if present, to give a joint pull upon the most sensitive vibrilla in the padre’s ear. His sudden start, with the tearful winking of his eyes, gave evidence that the Manatitlans were still there. Seeing that the old mythical idea of spirit possession still lingered, he asked them to sing in chorus Old Lang Syne, as that was the only tune the padre could recognize. This was so well rendered in sympathetic harmony that the padre beat time with both hands, and at its close exclaimed, “My goodness gracious, I never heard such music; why it thrilled me through and through, yet the voices seemed small, and far off, as if they came from the heavenly realms of bliss!”

After the morning meal the padre was escorted to the auriculum by all the initiated, including the mayorong and his family. The padre having been placed in a favorable position for hearing and seeing, at an appointed signal a large number of giantescoes, mediums, and tits, suddenly appeared on the reflecting platform of the tympano-microscope, with a movement so quick that neither action or source of emergence could be detected. The suddenness of their appearance caused the quick adjournment of the padre’s hand to his hair, its usual place of resort when his faculties were surprised with doubts requiring the aid of counter-irritation for elucidation. The Dosch and Doschessa advanced to the front of the platform, and after a reciprocal introduction to the padre, the former plainly stated the reason why a portion had been excluded from a knowledge of their existence. It was not, however, until a full hour had passed in the discussion of various topics relating to Manatitlan influence, that the padre ventured to speak. He then timidly inquired of the Dosch, “Do you and your wife and the rest of the Manatitlans feel quite like men and comfortable?”

Dosch. “You can rest assured that we all feel like men,—except our women,—and really comfortable!”

Padre. “Are your women in being smaller less comfortable than the men?”

Dosch. “As you perceive, they hold the same relative proportion with regard to size as the females of your own race. But if they were larger, perhaps the men would feel less comfortable. You know from experience that women wield a strong influence upon whichever side they lend their weight.”

Padre. “Do you cook your food or eat it raw?”

Dosch. “We are, like your own race, omnivorous, but select and adapt our food to the healthy requirements of our bodies, using fire for its preparation.”

Padre. “But how can you make such small fires?”

Dosch. “We hold ourselves in advance of your race in that respect, as we are not dependent upon material combustion for our fires. You are, of course, laboring under the impression that our small size must embarrass the organic functions. But in the intensity of the spark you will find an apt illustration of the vital energy that we have been enabled to preserve in the purity of its brightness. Although you may esteem it a spark of egoism, we can, with truth, assert that we feel free from the vagaries of appetite and lust, and an infinitesimal concentration of vitality that imparts purity to our impressions. This exemption from the ills to which you are subject in the flesh, we have obtained by the consistent cultivation of our perceptive endowments bestowed by the Creator as an heirloom independent of the body’s material tenement. For your enlightenment with reference to the physical coÖperation of our educated perceptions with the body, I will say that we possess, from transmitted cultivation, a nervous and muscular energy, with a sensitive perception, that enables us to detect and guard against dangers while yet distant. In sudden emergency, by our agile presence of mind, we can, without extraordinary effort, avoid impending danger, that would inevitably prove fatal to your slower faculties of apprehension. That you may appreciate, in a measure, the quickness of our movements, CorycÆus, the padre’s familiar, will pass from the platform to his ear.”

CorycÆus. “Yes, and he may catch me if he can.”

Quick as our eyes were turned on the padre, the change in direction was anticipated by CorycÆus, for he was back on the platform in time to see with laughing glee the padre’s hand reach his ear with a clap that jarred his head. But certain of his capture, the padre, without noticing the return of CorycÆus to the stage, cautiously introduced his forefinger into the cavity of his ear, with his thumb on the alert to secure his prisoner when raised to the surface. So certainly intent was he of the capture, that he was deaf to the suppressed laughter provoked by his movements, until after the removal and cautious separation of his thumb and finger; then his surprise was greeted by a genial outburst. Discovering CorycÆus on the platform, one of his old furtive glances of superstition crossed the bridge of his nose, the laughing jeers causing him to exclaim, “Well you can think what you like, but the devil’s in it!”

CorycÆus. “If you mean in your ear, the compliment is not intended for me!”

The rejoinder, and mirth, caused the padre to propose a second trial; this proving as unsuccessful as the first, he exclaimed, “You are altogether too spry for my catching; I’d sooner try to catch a flea on the watch! But the fact is, I can’t quite make you out to my mind. You seem to be what you say you are; still there is neither sacred or profane authority for your existence, unless we take the Fathers’ assurance that it’s possible for evil spirits to assume any form, or shape, or preach any doctrine they choose, for the purpose of temptation, of which numerous instances have been recorded by Frey Manuel Jaen, and other sacred authors.”

Mr. Welson (impatiently). “The fact is apparent, padre, that you are either stupidly incorrigible or there is a prompted method in your mythological vagaries, to show us how loath your kind are to give up animal indulgences that can be absolved by confession. Once for all! Why is it that you have been endowed with the power of discernment, which you style conscience, to judge between right and wrong, except to assert your probationary privilege to a higher destiny than sensually begot animal life that is subject to compostic defilement and corruption? Or why should you be preferred to a material heaven above the beasts of the field, who have lived in accordance with their special capacities, while you have defiled yours with beastly indulgences? Like yourself we have been subject to auramentation, but have thankfully accepted the promptings bestowed for the enlightenment and correction of our perceptions. We feel that although bodily present, you are not with us.”

Padre. “It was yourself, Mr. Welson, that made me cautious! If I have doubted the evidences of my senses, your deceptions have placed the stumbling block in my way. Since we have been in Heraclea your mysteries whenever I was present kept me on the lookout that I might not be caught napping. Besides all the Kyronese children had disappeared, except the infants, and those over ten years of age. While among the Heracleans there was not a miss or master, except Correliana; or a married man or woman less than twenty-four years of age. When I inquired the cause, you said they were at school, which did not seem consistent, for I could find no signs of one within the walls. Then as there were no churches or signs of religious worship, my fears were excited; for you rose with the sun and welcomed its rising with songs, something you had never attempted to do before; for even after a jovial night, spent in drinking, playing poker, and lansquenet, you appeared more sorry than glad to see it. After breakfast you avoided me and betook yourselves to some strange place, so that through the day I scarcely saw you. These and many other strange freaks made me feel as though I had really strayed into an enchanted city; which impression was strengthened by my own contradictory thoughts. (Looking curiously at CorycÆus.) Often a distinct small voice, but as plain as my own, would dispute the number of my Ave Marias, although I had numbered them on my rosary—there, now, is the same voice asking me from what the beads were made. Well as there can be no secrets kept here, I might as well own, that plug tobacco was the easiest thing that I could make them of. Indeed I scarcely knew the half that I was thinking, I became so confused and bewildered. Sometimes I thought my impressions were caused by your scientific tricks, played upon me when asleep; but then there was no authority for that; so you will see from all that I have said, I am hardly in a condition to give credit to my senses, upon the question of these apparitions, that you call Manatitlan Animalculans, as to whether they are real humans, or spirits of evil conjured by the devil to betray souls to damnation.”

CorycÆus. “But you know, padre, you tried all sorts of exorcisms to get rid of me without effect, until you traced my exhortations to your ears, and supposing they might arise from defect, you smeared your ears with tobacco spittle, which proved an effectual remedy.”

Padre (laughing). “You must allow then that tobacco is good for ridding one of an annoyance?”

CorycÆus. “If you call good advice an annoyance!”

Dr. Baahar. “He is wedded to his delusions, and with eyes and ears, refuses to see and hear.”

Padre. “You may call my religion a delusion, and a budget of traditional superstitions, or whatever you like, but I shall never become an apostate until I can find a better, under proof to supply its place.”

Dosch. “It is better that he should be left to draw his own inferences from our example and teachings, as words of reason will prove futile to disabuse him of his bead ritualism. Possibly, CorycÆus may have yielded overmuch to his humor from the obstinacy of the padre’s infatuations.”

Corcyra (wife of CorycÆus). “With permission, it would please me to suggest in behalf of our auramental labors with the padre, that we had not the power of controlling him with the privilege of exampled pleadings, so we were obliged to have recourse to stratagem to rescue him from the toils of Fraile Gallagato and his own weakness.”

Padre (gaspingly). “Wa-wa-was—”

Corcyra. “Yes, we always attend our husbands, as our bonds of affection are inseparable, and independent of bodily duality. But you need not be so much alarmed, although we are free to acknowledge that we were greatly shocked to see your kindly nature self-betrayed for its own degradation, in a manner so revolting to our impressions of purity.”

The padre bowed his head to conceal his face, flushed with shameful self-reproaches. The Dosch diverted attention from the padre by introducing Codecio, who proposed to give a synoptical description of the advantages imparted from their system of education, which would be exemplified by a visit to the Heraclean schools.

“In rendering our homage of grateful affection to Inovatus Desiderata for the inestimable boon of an educated power of self-control over the body’s instincts, founded upon unselfish reciprocation, we also with equal fervency correspond with Analogius, his successor, who perfected the founder’s system with the censor’s safeguard.

“The Censor’s duty commences immediately after birth, at the completion of the nurse’s midwife assistance rendered to the mother, as upon her this aid naturally devolves. In no instance has there ever occurred the necessity of man’s intervention with this function, which innate delicacy declares repugnant to modest purity. The censor then in conjunction with the nurse, who remains as a constant guard, directs the parents for the adaptation of affectionate solicitation for the welfare of the child. With constant study the natural inclinations of the child are led and trained for the healthy reciprocation of purity and goodness; also for the recognition of cause and effect in progressive degree sufficient for the enlistment of truthful confidence. But a few generations passed after the censorship was matured by Analogius before the querulous whimperings of infancy had ceased altogether. When at the close of the second year they entered the nursery department of the national schools, the children were as self-capable and independent of aid for the adjustment of dress to their persons as though they had been to the manner born. In like respect their practical appreciation of cleanliness was as actively demonstrated in purity of intention, as with their more experienced elders. Your people have been taught to believe from precedental prejudice, founded upon the selfish arrogance of ancient exemplars, that the word censor signifies an arbitrary agent for the restriction of liberty under the rulings of tyrannical power. But as with the tribunes of Heraclea, who act as censors under the direction of the prÆtor, our privileges extend in an advisorial capacity through all the gradations of life, from the child to parents, and in their collective capacity, styled the people. As the censor’s vocation is to study and cultivate, for good, the mental and physical capacity of the child from birth, you will readily understand the advantage we obtain for direction in all that pertains to health and the unselfish display of goodness and purity. From the same source in reciprocation our cultivated knowledge obtains a clue to the predilections of instinct for vocations and variations of employment necessary for the supply of food, and the sustaining comforts in currency for the reciprocation of affection. But, above all, we are enabled to perfect the union of the marriage ties by the selection of compatible respondents. You will, however, better comprehend the method of attainment by the rehearsal of our process of education.

“Our Manatitlan System of Education commences at birth, in giving direction to the dawning perceptions of the nursling, that its desires may be toned to its healthy requirements. For the achievement of this important object the exaggerated and inconsiderate fondness of the parents requires the close attention of the nurse and censor, that the material attractions may be strictly adapted for the development of the child’s real necessities, in direction for its future mental and physical welfare. At the age of two years the child is placed in the infantile department of the national school, but still continues under the special care of its nurse and parental censor. When the child reaches the age of five years full matriculation takes place, as with the expiration of the infantile term, self-care as well as self-control have become sufficiently impressed for emulous improvement under the exampled lead of their elders. With the full accomplishment of ten years, the youthful term commences, with an easy initiation into the life sustaining responsibilities of community association. But from the earliest stage the children are familiarized with the pastime labors of vocation. These never assume the repugnant features of tasks, but are adopted as useful amusements, from choice, as compulsion and disciplined correction have no part in our exampled system of education. This electic plan of imitation enables them in after life to render needed assistance in association, without no-vitiation, which would embarrass the continued uniformity of household regulations, rather than aid in their easy dispensation. Within the inclosures, of both the male and female schools, all the appliances required in the pursuits of vocation, and the conduction of domestic affairs, are self-supplied after the first installment of foundation. Indeed, from youthful invention in the school departments we are often indebted for the enhanced comforts of affection. As the mercenary selfishness of morbid craving is unknown, there is an affectionate solicitude with each for the others’ welfare in joyous reciprocation. Our grade distinctions of giantesco, medium, and tit, which are usually determined in the seventeenth year, although in premonition from the age of ten, are those of confiding reliance and mutual aid, in freedom from instinctive envy and arrogance.

“At the age of twenty-three the male graduates from the school inclosure into the active degrees of life’s associate coÖperation. In premonition, the connubial censors have studied and kept a record of instinctive traits, and characteristic blendings of affection, of the male and female matriculants, for comparison and the selection of coaptives in the unity of predisposition for the fulfillment of marriage intention. On the morning of the day that accomplishes the full term of school graduation, the man is introduced to his future wife, who has been returned to her parent’s charge for the three month’s probationary test of full compatibility, during which her intended enjoys their hospitality. The adjudged unity of these marriage selections has been so perfect in conception, that there has not been a single instance of misapprehension, or one that failed in fulfilling the complete assimilation of affection for sole representation, independent of attaint from the lustful vagrancy of desire. A day of visitation for each school is set apart for the monthly reunion of parents and children. The happiness imparted in anticipation and realization from these visits exceeds by far the utmost capacity of word description; but once enjoyed they give maturity to conception for the full assurance of an affectionate immortality.

“After your visit to the Heraclean schools, we feel assured that ‘argument’ will not be required to establish the all powerful efficiency of the system in securing affectionate coÖperation for the perfection of self-legislation. Your governments for the compulsion of untutored instinct, by arbitrary enactments surprised from the impulsive vagaries begot from excessive indulgence, will then appear self condemned as lunatic monstrosities conjured from and transmitted by hereditary indigestion.”

At the close of Codecio’s exposition the padre, who had listened attentively, could not withhold his approval, which he characteristically expressed. “I declare to conscience, upon my soul, I believe you are right! But how are we to get on with our national mixtures, when the stronger prey upon the weaker, without laws and government? If we are not able to govern ourselves just now, individually and collectively, I think you must allow that it would be hard to find a better constitution than that of the United States for liberty?”

Codecio. “In answer to your inquiry, a clear demonstration of facts, derived from auramentation, will prove all sufficient for your comprehension of the real governmental status of the republic in question. We have traced the progress of the United States from their earliest date; at first with the hope of influencing the adverse experience of the Spanish, French, Dutch, and English colonists for lenient consolidation, despite their religious tenets, which had been the cause of counter oppressions and expatriation. This was attempted with the ulterior intention of effecting a cohesive tendency from a united education, adapted to their practical requirements for real progression in freedom from precedental imitation. But the repulsive elements of instinct continued, under the aggravations of exile, to grow more rampantly rabid in inveteracy, offering but little hope for the encouragement of our efforts for kindly reconciliation. With the one remarkable exception of the colony founded by Penn,—who tested and proved the trustworthy natures of the savages, when subject to honorable treatment,—the labors of our auramentors were void of effect. Of all the colonists those of New England waged the most ruthlessly relentless war against their aboriginal benefactors, seemingly intent upon offering them as a grateful sacrifice for their selfish ‘freedom to worship God.’ The next inevitable stage of instinctive fanaticism, was the inauguration of sectarian persecution, in direct rebuttal of their own claims for sympathy, and freedom of privilege. But a few generations passed before the old leaven of hereditary intolerance flourished its sceptre of arbitrary compulsion with renewed vengeful despite. Then a new bone of contention for future generations was introduced by the mother country, who bestowed the African troglodytes as bond slaves to work out the heavenly salvation of the colonists.

“The northern section of the country was alternated by seasons of extreme heat and cold, that rendered the negro an incumbrance rather than an aid, so that gradually the colonists with frugal policy emancipated their slaves, as the second grateful sacrifice to God. But the southern department with a semi-tropical climate, and a vegetation spontaneously fruitful, requiring for the production of cotton, rice, and sugar but little cultivation in comparison with the labor bestowed upon the detrite soil of the north, was well adapted for the propagation of the physical inertia of the negro. Also for the indulgence of their masters’ otium cum dignitate derivation from the English cavalier, the buccaneers of the Spanish main, and subordinate admixture of Huguenotic blood tainted with the religious fanatic absolutism demonstrated by Calvin in friendly bestowal upon Servetus. Under these favoring auspices, the institution of slavery flourished with the southern department, until the increasing herds of mongrelized humanity, and a ready market for their staple productions, brought into full play the old leaven of arrogance. In demonstration of our maxim, that indolence is the hatchment of vice and hot-bed for the enforcement of evil, the southrons began to plot for ruling supremacy, stigmatizing the northern laboring classes with comparisons that discovered in forecast the inveteracy of premeditated hatred. In practical demonstration of intention, after the republican era was well advanced in its first century, they inaugurated the trial of brute force as an argument in the national halls of legislation, not however, with the chivalric challenge of the lion’s roar, but with the sneaking approaches of the tigress who dares not brook manly opposition. This overt act, which plainly indicated the design of taking piratical advantage of the supposed pusillanimity of the northerners, for the purpose of subjecting them to dictation as plebeians, set the doors of ‘Janus ajar,’ until with opposing provocations, concessive on one side, and in degree aggressive on the other, they were finally opened wide for the inception of civil war. The comparatively healthy stamina of the laborer gained the victory, and the slaves were liberated. Then came the problem, ‘What shall we do with them? They are natives of the soil, and if we act consistently we must extend to them the privileges of citizenship, and a votive voice in governmental affairs.’ This was accorded, without any initiatory proviso for raising them from animal disability, to an instinctive perception of the responsibilities incurred.

“With this new element added to the antagonistic contributions of Europe and Asia, the attraction of cohesion became more widely separated. Yet with blind infatuation, the progressive stability of a republic of incompatibles was still proclaimed, in defiance of your ‘sacred’ proverb, which says, that ‘a house divided against itself cannot stand.’ In fact, we have looked upon your country as a cosmopolitan insane asylum, which naturalizes foreign lunatics for the election of the most desperate bedlamites to office, that in the confusion of governmental discord the kleptomaniac democracy may obtain its votive share of the spoils. Whereas, if the foreign elements had been treated as guest-patients, until their monomanias had been reduced to a condition for the legitimate appreciation of sane example, their children’s children, of the third generation, would have realized the benefits of votive unity. Or if the ‘pilgrim fathers’ had not been blinded by the fanatical infatuation which inculcates the doctrine ‘that it is not of ourselves, but through the intangible labyrinth of redeeming grace that a clue to salvation is to be obtained for heavenly citizenship,’ they would have extended to the children of their benefactors the privilege of uniting with their own in the advantages of a school education. This course which we have adopted in our colonistic settlements in foreign countries bespeaks for itself an abiding harmony. However honest the infatuation, there should be few sympathizers with the exterminating prayer of the veteran Miles Standish, sighted over the barrel of his musket, in voiced inflection to the report of powder-sped bullet, in behalf of its victim, ‘May God have mercy on your soul.’ This petition, which he negatived in act, was raised in reverential gratitude for a home with the privilege of worshiping God according to the dictates of his own conscience. This glance, in answer to your question, will enable you to realize the impossibility of adverse elements abiding in concord together, after instinctive habits and customs, with their prejudices, have been confirmed in practice by long usage.”

Padre. “If I rightly understand your system of education, it deprives the children of parental care when most needed? This seems to me like refined cruelty, approaching barbarism in its tendency. With all your hopes I think you will find a decided opposition from motherly affection against its adoption by our race. Besides, it is opposed to sound doctrine, which urges children to obey parents in all things.”

Codecio. “Bethink you of your wet nurses, and the practical usage of your fashionable mothers, who intrust their infant’s nursery education to hireling instinct, and you will find your objections answered conclusively. In addition to the mercenary example of servants, follow the children of your race to the formulistic teachings of your schools in which a majority of your female teachers are yet in their teens, with an experience founded upon precedental rehearsals of the most repulsive description. Then for the illustration of the sordid inconsistency and treachery of your people toward their children, visit with your knowledge the boards of education and you will find ignorance the least objectionable trait, for they make a mart of their influence with dealers in school books that in the display of instinctive selfishness utterly ignores the real advantages of your own system of education. If you will, in addition, review the incidents of your own infantile period, you will discover that you was the cause of more anxiety than comfort to your parents, from the constant rebellion of your instinctive desires against what you then supposed to be arbitrary restrictions. Remember this injunction when you visit the Heraclean school; recall all the events of your past life within the scope of memory that you may be able to place them in the balance opposed to our method for Heraclean behoof. But if you do not make an avowal in commendation, as frank in acknowledgment of the children’s contented affection and the wisdom shown in their seclusion, as you made of their parent’s worth to Fraile Gallagato, I shall feel greatly disappointed in my estimate of your perceptive goodness.”

This allusion of Codecio, to the sacramental night scene passed with Fraile Gallagato at Amelcoy, suffused the padre’s face with the scarlet mantle of shame, from which he was relieved when the Dosch petitioned for his aid in adjusting the tympano-microscopes that had been presented by the members of the R. H. B. Society to the Dosch and prÆtor. Upon trial, when adjusted to the dining tables of the corps and prÆtor, they were found to exceed in reflective power the larger field instrument brought out by M. Hollydorf. The avenues of the instruments, surrounding the field platform of reflection, were margined on the outer side with a faÇade of palatial residences, appearing to the unassisted eye like a decorated moulding, with cornice beads elaborately carved, while with microscopic aid each building stood out in bold relief, exhibiting, as a whole, the grandeur of the architect’s conceptions. The minutiÆ was also clearly exposed, showing an adaptation of intention for convenience and comfort that plainly declared the superintendence of interested parties. The convenient adjustment of the interiors, described by the Doschessa, was a source of unthinking surprise to the padre, until Fabricatus, a Manatitlan architect, announced that he had been commissioned to superintend the buildings while in the process of erection, not only with thought substitution, but actual labor, that in result surprised the superstitious awe of the German workmen. “The palace of the prince Dosch,” as it had been labeled in emblazoned advertisement, occupied the obtuse curve of the centre, midway between the tympano-auricular and microscopic reflectors. Its resemblance in external configuration to the ancient kingly palace of San Souci, was immediately recognized by the members of the corps. The Dosch enjoyed a hearty laugh when he read the inscription emblazoned on the central shield surmounting the architrave cornice of the portico. The arms of Prussia were united with an empty shield, evidently designed for the Manatitlan herald’s record, over which, and anchoring both, was the banded scroll of hope, with the legend, “In God we trust,” while underneath was inscribed, Palace of Prince Dosch of Manatitla.

To M. Hollydorf and Dr. Baahar it was a source of special annoyance and chagrin, each urging that it should be erased, notwithstanding the genealogical curator of sound proved by quotation that it was legitimately proper and well designed for the expression of ancient usages. But the Manatitlans begged that it might remain intact, as it would prove an ungracious act to receive a present so apt and valuable in aiding personal intercourse between the races, and then mar it because the donor’s thoughts were prompted by custom to give it a sounding dedication, in ignorance of the recipient’s peculiarities.

“It matters little,” the Dosch urged, “what formulistic words are used in the bestowal of a gift, however selfish the insinuation may prove, when void in the possibility of attainment. But the implied arrogation bodes ill for the future peace of Europe, in despite of our auramental warnings, as it indicates a disposition to seek a pretext for the absorption of northern seaboard, adequate for the commercial representation of the coveted reputation of the leading continental power. As with Russia, who feels and understands that her power will be ranked second or third-rate, with its almost illimitable stretch of inland empire, without a seaboard with harbors approachable at all seasons, she covets the possibility of attainment. But as fealty to a government enjoins the adoption of laws and usages, the nominal bribe of an empty title will prove hardly sufficient for the encouragement of an instinctive adoption of a diet of kraut, sausage, lager bier, and tobacco smoke, as a viaticum of heavenly translation. However, we hope in reciprocation to bestow upon diplomatic master and pupil an impression that will induce them to aid in an effort for the kindly consolidation of a universal government of self legislation, under the sway of international schools, for the inception of a common language, and reciprocal interests in preliminary course for the introduction of our code of education.”

The padre, after the conclusion of his labors, occupied his eyes and newly aroused inception of thought in watchful meditation upon the scene in progress, endeavoring to believe the conjoined evidence of his senses; but, as a test, was trying an exorcising Ave Maria, when Manito and his choir added to his perplexity by singing the following stanzas:—

The padre could not help joining in the merriment the song provoked, while his glowing face attested to the aptness of the conception; still he offered the smiling remonstrance, “According to your own creed, I should be lacking in honesty if I pretended to believe what I can’t understand. If the Dosch can explain to me how a man’s soul can be saved that was lost by transgression, without the efficacy of pardoning grace, it would please me to learn how it is to be done.”

Dosch. “Well, padre, I am afraid Manito’s inspiration was a little premature. But let us now dispense with mythological themes for those from which we can truly realize tangible impressions of happiness, as we are now able to add to conversation facial expression, and, in a limited degree, exampled effect.”

Padre. “Pardon my interruption. I hope that you do not think me willfully obstinate, for I had much rather you would think me stupid in perception and weak in determination. I know that habits contracted in youth rule in age, but aside from my lack of self control, I can appreciate the fact of the Heracleans’ real happiness, and that it is derived in source from purity and goodness. Indeed, I have wondered how they could tolerate me; and can also see the vast improvement made in the habits of Mr. Welson, Mr. Dow, and the members of the corps. If I have been beset with doubts, it cannot be strange to your experience. If I waver again, I hope that you will pity, rather than chide me with vexation; for I shall try to act honestly, according to my impressions. It would be presumptuous folly for me to uphold my frailties and inconstancy against the clear evidence of my perceptions, which cannot fail to realize the truthfulness of all you advocate in the example of the Heracleans. It was the transparent purity of your bodies that made me think that you might represent in translation “the souls of the just made perfect.””

Dosch. “We possibly expected more from your perception than our experience warranted; but we thought that your natural goodness could be revived for an appreciation of the success we have obtained with your companions, that would lead you to think, instead of talking from the impression of your senses. But the Heraclean parents have concluded to anticipate the day appointed to visit the schools, and for your advantage have set apart the morrow for the monthly reunion with their “boys.””