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. Baāhar, 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. Baāhar._ “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. Baāhar 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:—
“From the maze of superstitions wild,
Behold the padre a new born child!
His thoughts from the body’s bondage free,
The viper’s fangs will no longer see.
“When he can without the ‘fathers’ think,
From the body’s grossness he will shrink.
Then his thoughts set free with joys supreme,
Gracious love will be his daily theme.
With goodness gracious we give him hail!
To immortal joys that never fail.”
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.””