In the pageant reality may be mingled with symbolism--the latter for passages not susceptible of representation on so large a stage as the village green, or for certain elements of village life that could not be put into direct dramatic form. For instance, after some scenes from the early history of a town have been shown, the conditions of modern times may be symbolized by embodying the new life in a character to be called the Spirit of Pageantry or the Spirit of Putting Joy into Work. She will be radiant with hope and joy, and her motions will be stately and ritualistic. Prone upon the ground before her may lie a character representing the Village of Time Past, clothed in a dingy dress and expressing melancholy in her whole appearance. The Spirit of Pageantry may lift her up and give her encouraging words. Following this a figure on a white horse who represents America may enter and the pageant may close with the orchestra and chorus singing "O say can you see by the dawn's early light?" Something a little like this was done at Thetford, Vermont. The pageant at St. Johnsbury had an advantage in that its name suggested knightliness and gave opportunity for armor, processions of knights, and chivalric poems. They had also the Fairbanks' Scales as a motive suggesting an interesting symbol for their historic treatment. In Meriden, Vermont, Education for the New Country Life was taken as a theme and the founding of their Academy was the central feature. The individuality of every town may be expressed in its pageant. No two would ever be alike. How a pageant idea may be used to illuminate a sacred or ecclesiastical subject may be seen in a masque that was written for the dedication of a chapel. The plan is very simple. One character represents the church as a whole, and another, a younger woman, stands for the Spirit of the Chapel. This character presents a model of the chapel to the Church, who in stately measures of verse, receives the gift, and asks to know what the services of the people are to be. A series of scenes are the answer. Women and children come with their burdens of sickness and poverty and are helped. A battalion of boys show their drill and receive prizes. Various clubs offer entertainment. Strangers of different nationalities are welcomed one after another, and before the evening is over one has seen an exhibition of model devices for making a church touch every side of the life in a community. Of course a church that has no benevolent activities in working order could not hope to provide a pageant that would have dramatic interest. A dead church could only betray its poverty. And yet--perhaps it would be salutary for some churches if they could be stung into such betrayal: it might awaken them to a sense of their own losses of the joy of giving and of doing.