“At first I was positively dumb, and stared at the child, very much as I daresay Mahamaia did, when her boy Arddha-Chiddi stood upon his feet and spoke five minutes after his entrance into this world of woe, or when at five months of age he sat unsupported in the air.  Then I shook her, and asked if she had gone to sleep and dreamed she was a bulbul feeding on rose leaves; whereupon she looked gravely dignified, and when I proceeded to reason with her concerning the absurdity of the utterly worn-out doctrine of transmigration, how do you suppose she met me?  With the information that far from being a worn-out doctrine, learned and scientific men now living were reviving it as the truth; and that whereas Christianity was only eighteen hundred years old, that metempsychosis had been believed for twenty-nine centuries, and at this day numbers more followers, by millions, than any other religion in the world.  I inquired how she learned all this foolish fustian, and with an indescribable mixture of pride, pity, and triumph, as if she realized that she was throwing Mont Blanc at my head, she mentioned you two eminently evangelical guides, from whose infallible lips she had gleaned her knowledge.  As for you, Douglass, I suggest you abandon Oriental studies, forego the dim hope of martyrdom in India, and begin your missionary labours at home.  My dear, the Buddhist is at your own door.  Now, Peyton, how do you relish the flavour of your philosophical salad?”

“I am afraid I have been culpably thoughtless in introducing to her mind various doctrines and theories which I never imagined she could comprehend, or would even ponder for a moment.  Since my sight has become so impaired and feeble, I have several times called on her to read some articles which certainly are not healthful pabulum for a child, and my conversations with Douglass, relative to scientific theories, have been carried on unreservedly in her presence.  I am very glad you warned me.”

“And I am exceedingly sorry, if the effect of my mother’s words should be to hamper and cramp the exercise of Regina’s faculties.  Free discussion should be dreaded only by hypocrites and fanatics, and after all, it is the best crucible for eliminating the false from the true.  Does the contemplation of physical monstrosities engender a predilection or affection for deformity?  Does it not rather by contrast with symmetry and perfect proportion heighten the power and charm of the latter?  The beauty of truth is never so invincible as when confronted with sophistry or falsehood; just as youth and health seem doubly fair and precious, in the presence of trembling decrepitude and revolting disease.”