“ ‘Yes, I am, I am! That must not be tolerated,’ cried he wildly. ‘The black brood are hatching dark schemes, they are conspiring against civilization, and would fain wrest from us the trophies won by progress. It is high time to apply the axe to the root of the upas‐tree. Our duty is to disinfect thoroughly, to banish the absurdities of religious dogma from our schools. The black spawn will have to be rendered harmless: we must kill them politically.’ “ ‘Very well,’ said I. ‘Just make negroes of them. Now that in America the slaves are emancipated, Europe would perhaps do well to take her turn at the slave‐trade.’ But the fellow would not take my joke. He made threatening gesticulations, his eyes gleamed like hot coals, and he muttered words of a belligerent import. “ ‘The ultramontane rabble are to hold a meeting at the “Key of Heaven,” ’ reported he. ‘There the stupid victims of credulity are to be harangued by several of their best talkers. The black tide is afterwards to diffuse itself through the various wards where the voting is to take place. But let the priest‐ridden slaves come, they will have other memoranda to carry home with them beside their yellow rags of tickets.’ “You perceive, friend Seraphin, that the progress men mean mischief. We may expect to witness scenes of violence.” “That is unjustifiable brutality on the part of the progressionists,” declared Gerlach indignantly. “Are not the ultramontanes entitled to vote and to receive votes? Are they not free citizens? Do they not enjoy the same privileges as others? It is a disgrace and an outrage thus to tyrannize over men who are their brothers, sons of Germania, their common mother.” “Granted! Violence is disgraceful. The intention of progress, however, is not quite as bad as you think it. Being convinced of its own infallibility, it cannot help feeling indignant at the unbelief of ultramontanism, which continues deaf to the saving truths of the progressionist gospel. Hence a holy zeal for making converts urges progress so irresistibly that it would fain force wanderers into the path of salvation by violence. This is simply human, and should not be regarded as unpardonable. In the self‐same spirit did my namesake Charles the Great butcher the Saxons because the besotted heathens presumed to entertain convictions differing from his own. And those who were not butchered had to see their sacred groves cut down, their altars demolished, their time‐ honored laws changed, and had to resign themselves to following the ways which he thought fit to have opened through the land of the Saxons. You cannot fail to perceive that Charles the Great was a member of the school of progress.”