Before the sun went down, Ibarra put his foot into Elias’s banca on the shore of the lake. He seemed displeased about something, as though he had been opposed or contradicted.  
“Pardon me, se?or,” said Elias on seeing him. “Pardon me for having ventured to make this appointment with you. I would like to speak with you freely, and here we have no witnesses. We can return within an hour.”
 
“You are mistaken, friend Elias,” replied Ibarra, trying to smile. “You will have to take me to that town over there, where you see that belfry. Fate obliges me to go there.”
 
“Fate?”
 
“Yes; on my way here, I met the alferez. He insisted upon accompanying me. I thought about you, and knew that he would recognize you, and, in order to get rid of him, I told him that I was going to that town. Now I will have to remain there all day to-morrow, for the man whom I am going to see will not look for me till to-morrow afternoon.”
 
“I am obliged to you for your thoughtfulness, but you might have simply told him to accompany you,” replied Elias with naturalness.
 
“How’s that? And what about you?”
 
“He would never have recognized me. The only time that he ever saw me, I don’t believe that he thought to take down a description of me.”
 
“I am in hard luck!” sighed Ibarra, thinking of Maria Clara. “What have you to say to me?”
 
Elias looked around him. They were far from the shore. The sun had already sunk below the horizon, and, as the twilight in these latitudes is very short, the darkness was [192]falling over the earth, and the disk of the full moon was already shining.
 
“Se?or,” replied Elias, in a grave voice, “I am the spokesman of many unfortunate people.”
 
“Unfortunate people. What do you mean?”
 
In a few words, Elias referred to the conversation which he had had with the chief of the tulisanes, but omitted saying anything about the doubts which the chief entertained, or the threats. Ibarra listened attentively, and, when Elias concluded his story, a long silence reigned. Ibarra was the first to break the spell.
 
“So that they desire——?”
 
“Radical reforms in the armed forces, in the religious matters, and in the administration of justice. That is to say, they ask for paternal care on the part of the Government.”
 
“Reforms? In what sense?”
 
“For example: more respect for human dignity; more security for the individual; less power in the hands of the forces already armed; fewer privileges for that body which easily abuses them.”
 
“Elias,” replied the young man, “I don’t know who you are, but I believe that you are not an ordinary man. You think and work differently from the others. You will understand me if I say to you that, even if it is true that the present state of affairs is defective, there will be a worse state if there is a change. I could arrange to get the assistance of my friends in Madrid, by paying them. I could speak to the Governor General, but all of that would accomplish nothing. He has not enough power to introduce reforms, nor would I ever take a step in that direction, for I know very well that, if it is true that these religious corporations have their defects, they are now necessities. They are what you might call a necessary evil.”
 
Elias raised his head and looked astonished.
 
“Do you believe, se?or, in necessary evils?” he asked, his voice slightly trembling. “Do you believe that in order to do good it is necessary to do evil?”
 
“No. I look upon it as a violent remedy which we have to make use of to cure an illness. To illustrate further, the country is an organism which is suffering from a [193]chronic illness, and, in order to cure it, the Government finds itself compelled to use medicines, hard and violent, if you wish, but useful and necessary.”
 
“He is a bad doctor, se?or, who seeks to cure the symptoms and suppress them without trying to find the origin of the illness, or knowing it, fears to attack it. The Guardia Civil has no other end than this: the suppression of crime by terror and force. This end it neither fulfills nor carries out except in chance instances. And you have to take into account that society can be severe with individuals only after she has furnished all means necessary for their perfect morality. In our country, since there is no society, since the people and the Government do not form a unity, the latter ought to be indulgent, not only because indulgence is necessary, but because the individual, neglected and abandoned by Government, has less self responsibility than if he had been enlightened. Besides, following out your comparison, the medicine applied to the evils of the country is so much of a destroyer that its effect is only felt on the sane parts of the organism. These it weakens and injures. Would it not be more reasonable to fortify and strengthen the infirm organism and minimize a little the violence of the medicine?”
 
“To weaken the Guardia Civil would be to put the security of the towns in danger.”
 
“The security of the towns!” exclaimed Elias with bitterness. “The towns have had the Guardia Civil for nearly fifteen years and what is the result? We still have tulisanes, we still hear of them sacking towns, and they still make their attacks on people on the roads. Robberies continue and the robbers are not punished. Crime exists and the real criminal goes free, but not so with the peaceful inhabitants of the town. Ask any honorable citizen if he looks upon this institution as a good, as a protection by the Government, or as an imposition, a despotism whose excesses do more harm than the violence of the criminals. Communication between people is paralyzed, for they fear to be maltreated for trifling causes. More importance is attached to the formality of the law than to the basal principle of it,—the first symptom of incapacity in government. The heads of the organization consider it their [194]first duty to make people salute them, either of their own will or by force, even in the darkness of night. In this, their inferior officers imitate them and maltreat and fleece the poor countrymen. There is no such thing as sacredness of the fireside. There is no security for the individual. What have the people accomplished by overcoming their wrath and by waiting for justice at the hands of others? Ah! se?or, if you call that preserving the order——”
 
“I agree with you that there are evils,” replied Ibarra. “But we have to accept those evils for the good which accompanies them. This institution may be imperfect, but believe me, by the terror which it inspires, it prevents the number of criminals from increasing.”
 
“You might better say that by that terror it increases the number of criminals,” said Elias, correcting him. “Before this body was created, almost all the evildoers, with the exception of a very few, were criminals because of their hunger. They pillaged and robbed in order to live. That famine once passed over and hunger once satisfied, the roads were again free from criminals. It was sufficient to have the poor but valiant cuaderilleros chase them, with their imperfect arms—that body of men so often calumniated by those who have written upon our country, those men who have three legal rights, to do their duty, to fight and to die. And for all that, a jest as recompense. Now there are tulisanes who will be tulisanes all their lives. A crime inhumanly punished, resistance against the excesses of the power which inflicts such punishment, and fear that other atrocities may be inflicted—these make them forever members of that society who are bound by oath to kill and die1. The terrorism of the Guardia Civil impressed upon them closes forever the doors to repentance. And as a tulisan fights and defends himself in the mountains better than a soldier, whom he scorns, the result is that we are incapable of abating the evil which we have created. Call to mind what the prudent Governor General de la Torre did. The amnesty which he granted to these unhappy people has proved that in these mountains the hearts of [195]men still beat, and only await pardon. Terrorism is useful only when the people are enslaved, when the mountains have no caverns, when the governing power can station a sentry behind every tree, and when the slave has in his body nothing but a stomach. But when the desperado who fights for his life feels the strong arm of that power, then his heart beats and his being fills with passion. Can terrorism put out the fire which——”
 
“It confuses me, Elias, to hear you talk so. I would believe that you were right if I did not have my own convictions. But note this point—and do not be offended, for I do not include you—I look upon you as an exception—consider who those are who ask for this reform. Almost all are criminals or people who are in the way of becoming such.”
 
“Criminals or future criminals............