Thomas finds two minds wrangling--Enters into conversation with them--Refuses to give his name--Opposes teaching what the teacher does not know--Opposes controversy--Rejects innate depravity--Discards wrong views--Recommends facts for opinions--Explanation of sun and moon, which stood still by the command of Joshua--Nature instructs mind--Wrangling unwise--Wisdom will overcome wrong--Freedom induces righteousness--Masters responsible for the doings of servants--Another mind is converted--The work of the temple harmonious--Duty to avoid discord--The assent is gained--The convert sees a light--William gives him advice, and conducts him to the temple, when he receives a new name, and a white stone. The master then requested me to take with me no mind, but go to another circle, who were sympathizers with those in the castle. I went where there was a company, who sought for wisdom in works of wrong. They were aided with no light but such as they had found in the rudimental condition. I saw them disputing about something which they did not understand. Though I could see them, yet they could not see me. I heard one mind say to another, who came to instruct him in the wisdom of his circle, that it was better to control by force than by reason. The circle whom he was instructing, deputed a champion to debate with him; and he replied, “that fear was the only weapon to control and govern minds.” “It is not the only weapon; but it is one of the most powerful agents which need be used. I have seen some minds so constituted,” said he, “that they could be governed without fear, but it is not often their condition.” “The condition of no mind,” replied the other, “can be so well governed, as to let them know that what they say and do will be punished with severity, or rewarded with generosity.” The dispute was not wise. The wrangling was wrong. I came near them, and they said, “Who art thou?” T. I am your friend. C. So say all who wish to deceive. T. Did I ever deceive you? C. Why, then, will you not give your name? T. My name will not aid you to know me. C. Why? T. Because, my name you never knew. C. Have we never known or heard of you? T. You may have heard that which I would not acknowledge, because it might be unjust. C. Then what is your mission? Are you a teacher? T. I teach what I know. C. Do you not teach, sometimes, what you do not know. T. I have done so; but now I do so no more. C. Then your teaching must be very limited. T. It is limited; and whose is not? C. They who teach what they do not know? C. How can a mind teach what he does not know. C. As he would that which he does know. T. How is that? C. He can tell his views; he can teach his opinions. T. True; but how can he teach what he does not know? C. I have said, as he does that which he knows. T. Then he makes them know what he does not. C. No; but he makes them believe as he does. T. Then, when he makes them believe they are taught.