They see everything we have to show them, and eat and drink at our table, and join in our amusements, and get as pleasant and friendly with us as can be. The time comes to say goodbye--and then we find them out. If a guest who has been laughing and enjoying himself all day, suddenly becomes serious when he takes his leave, and shows that little lurking devil of suspicion again about the corners of his eyes--it's ten chances to one that he's a clergyman. No offence, Mr. Hethcote! I acknowledge with pleasure that the corners of your eyes are clear again. You're not a very clerical clergyman, sir, after all--I don't despair of converting you, yet!"

"Go on with your story, Amelius. You're the queerest fellow I have met with, for many a long day past."

"I'm a little doubtful about going on with my story, sir. I have told you how I got to Tadmor, and what it looks like, and what sort of people live in the place. If I am to get on beyond that, I must jump to the time when I was old enough to learn the Rules of the Community."

"Well--and what then?"

"Well, Mr. Hethcote, some of the Rules might offend you."

"Try!"

"All right, sir! don't blame me; I'm not ashamed of the Rules. And now, if I am to speak, I must speak seriously on a serious subject; I must begin with our religious principles. We find our Christianity in the spirit of the New Testament--not in the letter. We have three good reasons for objecting to pin our faith on the words alone, in that book. First, because we are not sure that the English translation is always to be depended on as accurate and honest. Secondly, because we know that (since the invention of printing) there is not a copy of the book in existence which is free from errors of the press, and that (before the invention of printing) those errors, in manuscript copies, must as a matter of course have been far more serious and far more numerous. Thirdly, because there is plain internal evidence (to say nothing of discoveries actually made in the present day) of interpolations and corruptions, introduced into the manuscript copies as they succeeded each other in ancient times. These drawbacks are of no importance, however, in our estimation. We find, in the spirit of the book, the most simple and most perfect system of religion and morality that humanity has ever received--and with that we are content. To reverence God; and to love our neighbour as ourselves: if we had only those two commandments to guide us, we should have enough. The whole collection of Doctrines (as they are called) we reject at once, without even stopping to discuss them. We apply to them the test suggested by Christ himself: by their fruits ye shall know them. The fruits of Doctrines, in the past (to quote three instances only), have been the Spanish Inquisition, the Massacre of St. Bartholomew, and the Thirty Years' War--and the fruits, in the present, are dissension, bigotry, and opposition to useful reforms. Away with Doctrines! In the interests of Christianity, away with them! We are to love our enemies; we are to forgive injuries; we are to help the needy; we are to be pitiful and courteous, slow to judge others, and ashamed to exalt ourselves. That teaching doesn't lead to tortures, massacres, and wars; to envy, hatred, and malice--and for that reason it stands revealed to us as the teaching that we can trust. There is our religion, sir, as we find it in the Rules of the Community."

"Very well, Amelius. I notice, in passing, that the Community is in one respect like the Pope--the Community is infallible. We won't dwell on that. You have stated your principles. As to the application of them next? Nobody has a right to be rich among you, of course?"

"Put it the other way, Mr.