A Connecticut Yankee In King Arthur's Court

gentleman could kill a free commoner, and pay for him - cash or garden-truck. A noble could kill a noble without expense, as far as the law was concerned, but reprisals in kind were to be expected. Anybody could kill somebody, except the commoner and the slave; these had no privileges. If they killed, it was murder, and the law wouldn't stand murder. It made short work of the experimenter - and of his family, too, if he murdered somebody who belonged up among the ornamental ranks. If a commoner gave a noble even so much as a Damiens-scratch which didn't kill or even hurt, he got Damiens' dose for it just the same; they pulled him to rags and tatters with horses, and all the world came to see the show, and crack jokes, and have a good time; and some of the performances of the best people present were as tough, and as properly unprintable, as any that have been printed by the pleasant Casanova in his chapter about the dismemberment of Louis XV.'s poor awkward enemy.

I had had enough of this grisly place by this time, and wanted to leave, but I couldn't, because I had something on my mind that my conscience kept prodding me about, and wouldn't let me forget. If I had the remaking of man, he wouldn't have any conscience. It is one of the most disagreeable things connected with a person; and although it certainly does a great deal of good, it cannot be said to pay, in the long run; it would be much better to have less good and more comfort. Still, this is only my opinion, and I am only one man; others, with less experience, may think differently. They have a right to their view. I only stand to this: I have noticed my conscience for many years, and I know it is more trouble and bother to me than anything else I started with. I suppose that in the beginning I prized it, because we prize anything that is ours; and yet how foolish it was to think so. If we look at it in another way, we see how absurd it is: if I had an anvil in me would I prize it? Of course not. And yet when you come to think, there is no real difference between a conscience and an anvil - I mean for comfort. I have noticed it a thousand times. And you could dissolve an anvil with acids, when you couldn't stand it any longer; but there isn't any way that you can work off a conscience - at least so it will stay worked off; not that I know of, anyway.

There was something I wanted to do before leaving, but it was a disagreeable matter, and I hated to go at it. Well, it bothered me all the morning. I could have mentioned it to the old king, but what would be the use? - he was but an extinct volcano; he had been active in his time, but his fire was out, this good while, he was only a stately ash-pile now; gentle enough, and kindly enough for my purpose, without doubt, but not usable. He was nothing, this so-called king: the queen was the only power there. And she was a Vesuvius. As a favor, she might consent to warm a flock of sparrows for you, but then she might take that very opportunity to turn herself loose and bury a city. However, I reflected that as often as any other way, when you are expecting the worst, you get something that is not so bad, after all.

So I braced up and placed my matter before her royal Highness. I said I had been having a general jail-delivery at Camelot and among neighboring castles, and with her permission I would like to examine her collection, her bric-a-brac