The youngest are interrogated first; for the young are naturally fastidious, and generally find much to blame. Time, however, will correct them of that fault. After these come the older novices, then the Jesuits well trained to preaching; and lastly, the master of the novices, who sums up the different opinions elicited, and then proceeds to expound the science. {270} It sometimes happens, however, that the judgments passed are so well formulated and so well based, that, despite his desire to criticise or to applaud, the master is obliged to modify his own opinions. When the young preacher leaves the pulpit, he retires to note down his defects and merits, which he is subsequently expected to read over from time to time. One excellent feature in this exercise is the encouragement which it is designed to impart; for besides pointing out defects, no efforts are spared to develope in the novices the talents which God has given them. They are made to understand that a man may do good even though he be subject to half a dozen drawbacks. Mistakes are often made on this score. One qualification only may suffice to render a man a remarkable orator, whereas another may be free from all obvious defects, and yet be a sorry speaker. The Lord deliver us from a faultless preacher! for he is generally a very bore, as incapable of a trait of genius as he is of a blunder. Always intent on guarding against this and that defect, he loses his personality. He is no longer a man; he is no longer a priest: he is merely a scholar doing his recitation. ... {271} In order to form a young speaker into a good preacher, he should first be set to address the lower classes. ... Among such audiences he will be better able to discover his own special talent, and to utilize his qualifications. The Jesuits pursue a similar course. The young Jesuit is sent to address the inmates of prisons and hospitals; if in orders, he is charged with missions in rural districts; if unordained, he is put to catechise; but always accompanied by the indispensable _socius_, who is not chary of criticising or applauding him. It is doubtless owing to this training that the members of the Society of Jesus have acquired that standing, power, and unction for which they are so conspicuous. Another advantage of this training is that it teaches the science of life, and imparts wisdom in forming opinions. If a young priest has not thoroughly studied the difficulties of public speaking, he is apt to think that the art of preaching consists in composing a sermon, learning it by rote, and then delivering it without tripping. If he finds that he is considered to have acquitted himself tolerably well, he is thenceforward disposed to dogmatize remorselessly, and to tolerate no appeal from his irrevocable verdicts, with all the stateliness of a man who has the satisfaction of not knowing what he says. {272}