The celebrated _Himmelsbriefe_ (correspondence with heaven) may be taken as an example of an immoral scheme which is intellectually beyond reproach. These letters are a pathetic and comic expression of the ingenuity, artistic imagination, business enterprise and desire for recognition of a young peasant girl. It will be seen that this “correspondence” has a remarkable resemblance to the pages of Anatole France; it lacks only the irony and the elaboration. 91. Cölestine Wurm, aged 13, was sick, bedridden, afflicted with boils and oppressed by the feeling that she was a burden to her parents. A neighboring family named Korn had lost a daughter named Ursula. Cölestine represented that she had had a letter from the dead daughter, who was then in purgatory and needed money to get out. A sum was provided, 1,000 marks, and committed to Cölestine for transmission. A letter was then received from Ursula describing paradise, the joy of the saints, and how Mary, mother of Jesus, was overjoyed with an oven Ursula had bought for her. In later letters it appeared that Ursula was desirous of improving her status among the saints and she requested money to buy a fine bed, some golden buckets, kitchen utensils, etc., which were for sale dirt cheap. Mary herself wrote a letter of appreciation to the parents of Ursula informing them that they had been in danger of losing two valuable cows through the machinations of the devil, but that out of gratitude to Ursula and themselves, she had sent twenty angels to guard them. Jesus also sent a letter, signing himself, “Your Son of God, Jesus Christus.” First and last Cölestine collected 8,000 marks on her enterprise.[110] In more mature minds the socially unregulated scheme may be admirably elaborated and executed, corresponding in ingenuity with the most complete business or scientific plan and yet remain dangerously immoral because its application is in a form not sanctioned by society. In the following astonishing case we have an anti-social pursuit of a problem executed with all the ardor and resources of a Pasteur. I call the case astonishing because working under such handicaps, clandestinely, stealing the values of society, this boy yet knew how to use these values, the materials accumulated by society—the paper mill, the library, the printing office—so much better than we have been able to use them in an organized system of education. Pasteur’s scheme, and his later schemes of the same pattern, were socially organizing because they contributed to the development of medicine, agriculture, grape culture, etc., while Wilken’s scheme was socially disorganizing and personally demoralizing.