LITMIR.BIZ

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dress that you wouldn’t like to go blueberrying in for fear of getting it spotted.”

      “I’d just as ‘lieves get ‘guile’ spotted as not,” affirmed the unimaginative Emma Jane. “I think it’s an awful foolish word; but now we’re all named and our officers elected, what do we do first? It’s easy enough for Mary and Martha Burch; they just play at missionarying because their folks work at it, same as Living and I used to make believe be blacksmiths when we were little.”

      “It must be nicer missionarying in those foreign places,” said Persis, “because on ‘Afric’s shores and India’s plains and other spots where Satan reigns’ (that’s father’s favorite hymn) there’s always a heathen bowing down to wood and stone. You can take away his idols if he’ll let you and give him a bible and the beginning’s all made. But who’ll we begin on? Jethro Small?”

      “Oh, he’s entirely too dirty, and foolish besides!” exclaimed Candace. “Why not Ethan Hunt? He swears dreadfully.”

      “He lives on nuts and is a hermit, and it’s a mile to his camp through the thick woods; my mother’ll never let me go there,” objected Alice. “There’s Uncle Tut Judson.”

      “He’s too old; he’s most a hundred and deaf as a post,” complained Emma Jane. “Besides, his married daughter is a Sabbath-school teacher—why doesn’t she teach him to behave? I can’t think of anybody just right to start on!”

      “Don’t talk like that, Emma Jane,” and Rebecca’s tone had a tinge of reproof in it. “We are a copperated body named the Daughters of Zion, and, of course, we’ve got to find something to do. Foreigners are the easiest; there’s a Scotch family at North Riverboro, an English one in Edgewood, and one Cuban man at Millkin’s Mills.”

      “Haven’t foreigners got any religion of their own?” inquired Persis curiously.

      “Ye-es, I s’pose so; kind of a one; but foreigners’ religions are never right—ours is the only good one.” This was from Candace, the deacon’s daughter.

      “I do think it must be dreadful, being born with a religion and growing up with it, and then finding out it’s no use and all your time wasted!” Here Rebecca sighed, chewed a straw, and looked troubled.

      “Well, that’s your punishment for being a heathen,” retorted Candace, who had been brought up strictly.

      “But I can’t for the life of me see how you can help being a heathen if you’re born in Africa,” persisted Persis, who was well named.

      “You can’t.” Rebecca was clear on this point. “I had that all out with Mrs. Burch when she was visiting Aunt Miranda. She says they can’t help being heathen, but if there’s a single mission station in the whole of Africa, they’re accountable if they don’t go there and get saved.”

      “Are there plenty of stages and railroads?” asked Alice; “because there must be dreadfully long distances, and what if they couldn’t pay the fare?”

      “That part of it is so dreadfully puzzly we mustn’t talk about it, please,” said Rebecca, her sensitive face quivering with the force of the problem. Poor little soul! She did not realize that her superiors in age and intellect had spent many a sleepless night over that same “accountability of the heathen.”

      “It’s too bad the Simpsons have moved away,” said Candace. “It’s so seldom you can find a real big wicked family like that to save, with only Clara Belle and Susan good in it.”

      “And numbers count for so much,” continued Alice. “My grandmother says if missionaries can’t convert about so many in a year the Board advises them to come back to America and take up some other work.”

      “I know,” Rebecca corroborated; “and it’s the same with revivalists. At the Centennial picnic at North Riverboro, a revivalist sat opposite to Mr. Ladd and Aunt Jane and me, and he was telling about his wonderful success in Bangor last winter. He’d converted a hundred and thirty in a month, he said, or about four and a third a day. I had just finished fractions, so I asked Mr. Ladd how the third of a man could be converted. He laughed and said it was just the other way; that the man was a third converted. Then he explained that if you were trying to convince a person of his sin on a Monday, and couldn’t quite finish by sundown, perhaps you wouldn’t want to sit up all night with him, and perhaps he wouldn’t want you to; so you’d begin again on Tuesday, and you couldn’t say just which day he was converted, because it would be two thirds on Monday and one third on Tuesday.”

      “Mr. Ladd is always making fun, and the Board couldn’t expect any great things of us girls, new beginners,” suggested Emma Jane, who was being constantly warned against tautology by her teacher. “I think it’s awful rude, anyway, to go right out and try to convert your neighbors; but if you borrow a horse and go to Edgewood Lower Corner, or Milliken’s Mills, I s’pose that makes it Foreign Missions.”

      “Would we each go alone or wait upon them with a committee, as they did when they asked Deacon Tuttle for a contribution for the new hearse?” asked Persis.

      “Oh! We must go alone,” decided Rebecca; “it would be much more refined and delicate. Aunt Miranda says that one man alone could never get a subscription from Deacon Tuttle, and that’s the reason they sent a committee. But it seems to me Mrs. Burch couldn’t mean for us to try and convert people when we’re none of us even church members, except Candace. I think all we can do is to persuade them to go to meeting and Sabbath school, or give money for the hearse, or the new horse sheds. Now let’s all think quietly for a minute or two who’s the very most heathenish and reperrehensiblest person in Riverboro.”

      After a very brief period of silence the words “Jacob Moody” fell from all lips with entire accord.

      “You are right,” said the president tersely; “and after singing hymn number two hundred seventy four, to be found on the sixty-sixth page, we will take up the question of persuading Mr. Moody to attend divine service or the minister’s Bible class, he not having been in the meeting-house for lo! these many years.

      ‘Daughter of Zion, the power that hath saved thee

      Extolled with the harp and the timbrel should be.’

      “Sing without reading, if you please, omitting the second stanza. Hymn two seventy four, to be found on the sixty-sixth page of the new hymn book or on page thirty two of Emma Jane Perkins’s old one.”

      II

      It is doubtful if the Rev. Mr. Burch had ever found in Syria a person more difficult to persuade than the already “gospel-hardened” Jacob Moody of Riverboro.

      Tall, gaunt, swarthy, black-bearded—his masses of grizzled, uncombed hair and the red scar across his nose and cheek added to his sinister appearance. His tumble-down house stood on a rocky bit of land back of the Sawyer pasture, and the acres of his farm stretched out on all sides of it. He lived alone, ate alone, plowed, planted, sowed, harvested alone, and was more than willing to die alone, “unwept, unhonored, and unsung.” The road that bordered upon his fields was comparatively little used by any one, and notwithstanding the fact that it was thickly set with chokecherry trees and blackberry bushes it had been for years practically deserted by the children. Jacob’s Red Astrakhan and Granny Garland trees hung thick with apples, but no Riverboro or Edgewood boy stole them; for terrifying accounts of the fate that had overtaken one urchin in times agone had been handed along from boy to boy, protecting the Moody fruit far better than any police patrol.

      Perhaps no circumstances could have extenuated the old man’s surly manners or his lack of all citizenly graces and virtues; but his neighbors commonly rebuked his present way of living and forgot the troubled past that had brought it about: the sharp-tongued wife, the unloving and disloyal sons, the daughter’s hapless fate, and all the other sorry tricks that fortune had played upon him—at least that was the way in which he had always regarded his disappointments and griefs.

      This, then, was the personage whose moral rehabilitation was to be accomplished by the Daughters of Zion. But how?

      “Who

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