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as they were wont to do, their customers thronging about them to see the Spanish novelties. When the sale was over for that day, the chief men amongst the Indians remained with the cacique to do him honour. In the evening the merchants asked for a 'teplanastl,' an instrument of music which we may suppose to have been the same as the Mexican 'teponaztli' or drum. They then produced some timbrels and bells which they had brought with them, and began to sing the verses which they had learned by heart, accompanying themselves on the musical instruments. The effect produced was very great. The sudden change of character, not often made, from a merchant to a priest, at once arrested the attention of the assemblage. Then, if the music was beyond anything that these Indians had heard, the words were still more extraordinary; for the good fathers had not hesitated to put into their verses the questionable assertion that idols were demons, and the certain fact that human sacrifices were abominable. The main body of the audience was delighted, and pronounced these merchants to be ambassadors from new gods.

The cacique, with the caution of a man in authority, suspended his judgment until he had heard more of the matter. The next day, and for seven succeeding days, this sermon in song was repeated. In public and in private, the person who insisted most on this repetition was the cacique, and he expressed a wish to fathom the matter, and to know the origin and meaning of these things. The prudent merchants replied, that they only sang what they had heard, that it was not their business to explain these verses, for that office belonged to certain 'padres' who instructed the people. "And who are padres'?" asked the chief. In answer to that question the merchants painted pictures of the Dominican monks, in their robes of black and white, and their tonsured heads. The merchants then described the lives of these 'padres;' how they did not eat meat, and how they did not desire gold, or feathers, or cocoa; that they were not married, that night and day they sang the

praises of God, and that they knelt before very beautiful images.

The Indian chief resolved to see and hear these marvellous men in black and white, with their hair in the form of a garland, who were so different from other men; and for this purpose, when the merchants returned, he sent in company with them a brother of his, a young man of twenty-two years of age, who was to invite the Dominicans to visit his brother's country, and to carry them presents.

* * *

While the Indian prince was occupied in visiting the town of Santiago, the monks debated amongst themselves what course they should pursue in reference to the invitation which they had received from the cacique. Guided throughout by great prudence, they resolved not to risk the safety of the whole of their body, but to send only one monk at first as an ambassador and explorer. Their choice fell upon Father Luis Cancér, who probably was the most skilled of all the four in the language that was likely to be best understood in Tuzulutlan. Meanwhile the cacique's brother and his attendants made their observations of the mode of life of the monks, who gratified him and them by little presents. It was time now to return; and the whole party, consisting of Luis Cancér, the cacique's brother, his Indians, and the four merchants of Guatemala, set off from Santiago on their way to the cacique's country.

***

The journey of Father Luis was a continued triumph. Everywhere the difference was noticed between his dress, customs, and manners, and those of the Spaniards who had already been seen in Tuzulutlan. When he came into the cacique's territory, he was received under triumphal arches, and the ways were made clean before him, as if he had been a monarch traversing his kingdom. At the entrance of the cacique's own town, the chief himself came out to meet Father Luis, and, bending before him, cast down his eyes, showing him the same mark of reverence that he would have shown to the priests of that country. More substantial and abiding honours soon followed. At

the cacique's order a church was built, and in it the Father said mass in the presence of the chief, who was especially delighted with the cleanliness of the sacerdotal garments; for the priests of his own country, like those of Mexico, affected filth and darkness as the fitting accompaniments for a religion of terror. * * *

In a word, the mission of Father Luis was supremely successful; and after he had visited other parts of the country subject to the converted cacique, he returned, according to the plan that had been determined upon by the brethren, to the town of Santiago, where Las Casas and the other monks received with ineffable delight the good tidings which their brother had to communicate to them.-ARTHUR HELPS, The Life of Las Casas.

XXXI.

A PARALLEL.

By way of a beginning, let us ask ourselves-What is education? And, above all things, what is our ideal of a thorough liberal education?—of that education which, if we could begin life again, we would give ourselves—the education which, if we could mould the fates to our own will, we would give our children? Well, I know not what may be your conception upon this matter, but I will tell you mine; and I hope I shall find that our views are not very discrepant. Suppose it were perfectly certain that the life and fortune of every one of us would one day or other depend upon his winning or losing a game of chess, don't you think we should all consider it to be a primary duty to learn at least the names and the moves of the pieces to have a notion of a gambit, and a keen eye for all the means of giving and getting out of check? Do

you not think that we should look with disapprobation amounting to scorn upon the father who allowed his son, or the State which allowed its members, to grow up without knowing a pawn from a knight? Now, it is a very plain and elementary truth that the life, the fortune, and the happiness of every one of us, and, more or less, of those who are connected with us, do depend upon our knowing something of the rules of a game infinitely more difficult and complicated than chess. It is a game which has

been played for untold ages: every man and woman of us being one of the two players in a game of his or her own. The chess-board is the world, the pieces the phenomena of the universe, the rules of the game are what we call the laws of nature. The player on the other side is hidden from us. All we know is that his play is always fair, just, and patient; but, also, that he never overlooks a mistake or makes the smallest allowance for ignorance. To the man

who plays well the highest stakes are paid with that sort of overflowing generosity with which the strong shows delight in strength. And one who plays ill is checkmated without haste, but without remorse. My metaphor will remind some of you of the famous picture in which Retzsch has depicted Satan playing at chess with man for his soul. Substitute for the mocking fiend in that picture a calm, strong angel, who is playing for love, as we say, and would rather lose than win, and I should accept it as an image of human life. Well, now, what I mean with education is learning the rules of this mighty game. In other words, education is the instruction of the intellect in the laws of nature, and the fashioning of the affections and of the will into harmony with those laws.-T. H. HUXLEY, On Education.

XXXII.

INTERLACHEN.

Interlachen! how peacefully, by the margin of the swift-rushing Aar, thou liest on the broad lap of those romantic meadows, all overshadowed by the wide arms of giant trees! Only the round towers of thine ancient cloister rise above their summits; the round towers themselves but a child's playthings under the great churchtowers of the mountains! Close beside thee are lakes, which the flowing band of the river ties together. Before thee opens the magnificent valley of Lauterbrunnen, where the cloud-hooded monk and pale virgin stand like Saint Francis and his bride of snow; and around thee are fields, and orchards, and hamlets green, from which the church bells answer each other at evening. The evening sun was setting when I first beheld thee! The sun of life will set ere I forget thee! * * *

Paul Flemming alighted at one of the principal hotels. The landlord came out to meet him. He had great eyes and a green coat, and reminded Flemming of the innkeeper mentioned in the Golden Ass, who had been changed by magic into a frog, and croaked to his customers from the lees of a wine-cask. His house, he said, was full, and so was every house in Interlachen; but if the gentleman would walk in, he would procure a chamber for him in the neighbourhood.

On the sofa sat a gentleman, reading; a stout gentleman of perhaps forty-five, round, ruddy, and with a head which, being a little bald on the top, looked not unlike a crow's nest with one egg in it. A good-humoured face turned from the book as Flemming entered, and a good-humoured voice exclaimed:

“Ha ha! Mr. Flemming! Is it you or your apparition I told you we should meet again, though you were for taking an eternal farewell of your fellow-traveller."

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