less difficulty define and denominate certain phenomenal men. As it is, one must turn to some authority not liable to the charge of being tinctured with the Biblical element.

In a list of definitions included in the authentic translation of Plato, a list attributed to him, occurs this: "Natural Depravity: a depravity according to nature." A definition which tho' savoring of Calvinism, by no means involves Calvin's dogmas as to total mankind. Evidently its intent makes it applicable but to individuals. Not many are the examples of this depravity which the gallows and jail supply. At any rate for notable instances, since these have no vulgar alloy of the brute in them, but invariably are dominated by intellectuality, one must go elsewhere. Civilization, especially if of the austerer sort, is auspicious to it. It folds itself in the mantle of respectability. It has its certain negative virtues serving as silent auxiliaries. It never allows wine to get within its guard. It is not going too far to say that it is without vices or small sins. There is a phenomenal pride in it that excludes them from anything mercenary or avaricious. In short the depravity here meant partakes nothing of the sordid or sensual. It is serious, but free from acerbity. Though no flatterer of mankind it never speaks ill of it.

But the thing which in eminent instances signalizes so exceptional a nature is this: though the man's even temper and discreet bearing would seem to intimate a mind peculiarly subject to the law of reason, not the less in his heart he would seem to riot in complete exemption from that law, having apparently little to do with reason further than to employ it as an ambidexter implement for effecting the irrational. That is to say: Toward the accomplishment of an aim which in wantonness of malignity would seem to partake of the insane, he will direct a cool judgement sagacious and sound. These men are true madmen, and of the most dangerous sort, for their lunacy is not continuous but occasional, evoked by some special object; it is probably secretive, which is as much to say it is self-contained, so that when moreover, most active, it is to the average mind not distinguishable from sanity, and for the reason above suggested that whatever its aims may be--and the aim is never declared--the method and the outward proceeding are always perfectly rational.

Now something such an one was Claggart, in whom was the mania of an evil nature, not engendered by vicious training or corrupting books or licentious living, but born with him and innate, in short "a depravity according to nature."

By the way, can it be the phenomenon, disowned or at least concealed, that in some criminal cases puzzles the courts? For this cause have our juries at times not only to endure the prolonged contentions of lawyers with their fees, but also the yet more perplexing strife of the medical experts with theirs? But why leave it to them? Why not subpoena as well the clerical proficients? Their vocation bringing them into peculiar contact with so many human beings, and sometimes in their least guarded hour, in interviews very much more confidential than those of physician and patient; this would seem to qualify them to know something about those intricacies involved in the question of moral responsibility; whether in a given case, say, the crime proceeded from mania in the brain or rabies of the heart. As to any differences among themselves these clerical proficients might develop on the stand, these could hardly be greater than the direct contradictions exchanged between the remunerated medical experts.

Dark sayings are these, some will say. But why? Is it because they somewhat savor of Holy Writ in its phrase "mysteries of iniquity"? If they do, such savor was far from being intended, for little will it commend these pages to many a reader of to-day.

The point of the present story turning on the hidden nature of the Master-at-arms has necessitated this chapter. With an added hint or two in connection with the incident at the mess, the resumed narrative must be left to vindicate, as it may, its own credibility.