The Presbytery took hold of the scheme with much ardour, and at once began to organize it into shape, but on far too large a scale, and with far too formidable and too foreign apparatus. A regular “Board of Education” was created, with rules and regulations better suited to American conditions than to those of the Lāo churches. A committee was further appointed to examine all applicants for the course, much after the manner of receiving candidates for the ministry under the care of a Presbytery. Their “motives for seeking the ministry” were to be enquired into, while as yet it was not at all known whether they would desire to become ministers. The allowance in each case was to be the absolute minimum which it was supposed would suffice for the maintenance of the student after he had provided all that he could himself. Noi Intachak, for example, was allowed the maximum of eight rupees a month, while Noi Chai—one of the best Buddhist scholars in the country, a young man with a family, living ten miles away in the country—was allowed five rupees, on the ground that he was not very poor; while yet another was allowed but three. After this ordeal—which was thought to be a good test of their sincerity—the rest of the six or eight candidates for instruction declined to commit themselves. None of them understood exactly what the Board of Education was about. I myself was greatly disappointed at the outcome. After a week of listless study, Noi Chai begged to be allowed to withdraw, and the whole thing was disbanded. My hopeful private class was killed by too much “red tape,” and with it all possibility of a training-class for four years to come. I was again set free for long tours and my favourite evangelistic work.