f hour of your time."

"Good God," he said, in a sort of reproachful indignation, "I couldn't
give it to the President of the United States."

I felt the crowd of applicants pressing behind me. I knew the man's
prodigious humanity. I knew that if I could only hold them back long
enough--"Mr. Hewitt," I said, "it's more important even than that. It's
to save a whole people from suffering--from destruction."

He may have thought me a maniac; or it may be that the desperation of
the moment sounded in my voice. He frowned intently up at me. "Who are
you?"

"I'm the son of your old friend in Congress, George Q. Cannon of Utah,"
I said. "My father's in exile. He and his people are threatened with
endless proscriptions. I want time to tell you."

His impatience had vanished. His eyes were steadily kind and interested.
"Can you come to the Board of Health, in an hour? As soon as I open the
meeting, I'll retire and listen to you."

I asked him for a card, to admit me to the meeting, having been
stopped that morning at many doors. He gave it, nodded, and flashed his
attention on the man behind me. I went out with the heady assurance that
my first move had succeeded; but I went, too, with the restrained pulse
of realizing that I had yet to join issue with the decisive event and do
it warily.

I do not remember where I found the Board of Health in session. I recall
only the dark, official board-room, the members at the table,
and--as the one small spot of light and interest to me--Mr. Hewitt's
white-bearded face, as an attendant opened the door to me, and the
Mayor, looking up alertly, nodded across the room, and waved his hand to
a chair.

As soon as he had opened the meeting, we withdrew together to a settee
in some remote corner, and I began to tell him, as quickly as I could,
the desperateness of the Mormon situation. "Yes," he said, "but why
can't your people obey the law?"

I explained what I have been trying to explain in this narrative--that
these people, following a Church which they believed to be guided by
God, and regarding themselves as objects of a religious persecution,
could not be brought by means of force to obey a law against conscience.
I explained that I was not pleading to save their pride but to spare
them useless suffering; their history showed that no proscription, short
of extermination outright, could overcome their resistance; but what
force could not accomplish, a little sensible diplomacy mi