It was an inn. Its occupants concern us. They consisted of a company of half-a-dozen youths that had palpably imbibed both long and deep. Their carouse, however, was drawing to an end. The landlord hovered near cogitating over his bill, and yet with an ear to the conversation of his guests, lest haply he might catch some word. In this he was unsuccessful, and no wonder. The language they spoke was not only foreign to the landlord, but was that one of all others of which the angels themselves are traditionally supposed to be ignorant. In a word, it was Chaldee. But how did these youngsters come to speak in the secret language of Cabala? The reason is not far to seek. They were students of the Cabala and of magic under a Rabbi--one of the most esteemed of his time. The occasion they were celebrating with the flowing bowl was, indeed, no other than the conclusion of their seven years' apprenticeship. So far so good. But there was more in it than that. There was a death's head at their feast. Something that necessitated for its discussion their gift of tongues, something that took the heat from food and made the red wine show white through their skins. Upon entering their course they had set their hands in blood to the customary indentures of the magical schools of that period. After seven years (so the bond provided) only five of the pupils were to leave their Alma Mater their occult education complete; the sixth was forfeit to the devil, his due for acquiescence and assistance in their studies. A point on which the academies differed was the method of selecting among the apprentices which was to suffer as damned soul. Some held a kind of glorified race in which the runner that last attained the winning-post was torn asunder by the fiend. But the Rabbi who conducted the reading party in which we are interested had laughed at a decision made on physical grounds. The graduates should be chosen (he thought) not for fleetness of foot, but for the foremost quality of their sorcery. The scapegoat should similarly be thrown out not for unsoundness of wind or limb, but for the inadequate result of Black Art cramming. Logical enough all this. There remained but to discriminate between the competitors. To do this the Rabbi had decided that on the morrow of the night when our story opens he would hold a solemn incantation. It would be the first serious function of which the neophytes could boast. Their seven years' candidacy had been occupied with theory and had never ventured on practice. They would now find out the difference between knowing how to raise the devil and doing it. A difference which is even greater in this particular case than between word and deed in other arts and sciences. The idea of the Rabbi was that beginning gradually the terror should be accumulated ever thicker and faster until it reached a point where one of the men would break. This then would be the victim to be forced instantly from his circle and