Look to her face and you’ll forget them all."
POPE.
MY contempt for Elodia vanished at the first intimation of her presence. I had expected to meet her with an air of cold superiority, but when she entered the dining-room that evening with her usual careless aplomb1, the glance with which she favored me reduced me to my customary attitude toward her, — that of unquestioning admiration2. Our physical nature is weak, and this woman dominated my senses completely, with her beauty, with her melodious3 voice, her singular magnetic attraction, and every casual expression of her face.
On that particular evening, her dress was more than ordinarily becoming, I thought. She had left off some of the draperies she usually wore about her shoulders, and her round, perfect waist was more fully4 disclosed in outline. She was somewhat pale, and her eyes seemed larger and darker than their wont5, and had deeper shadows. And a certain air of languor6 that hung about her was an added grace. She had, however, recovered sufficiently7 from the dissipations of the day before to make herself uncommonly8 agreeable, and I never felt in a greater degree the charm and stimulus9 of her presence and conversation.
After dinner she preceded us into the parlor10, — which was unusual, for she was always too sparing of her society, and the most we saw of her was at dinner or luncheon11 time, — and crossed over to an alcove12 where stood a large and costly13 harp14 whose strings15 she knew well how to thrum.
“Elodia, you have never sung for our friend,” said Severnius.
She shook her head, and letting her eyes rest upon me half-unconsciously — almost as if I were not there in fact, for she had a peculiar16 way of looking at you without actually seeing you, — she went on picking out the air she had started to play. I subjoined a beseeching17 look to her brother’s suggestive remark, but was not sure she noted18 it. But presently she began to sing and I dropped into a chair and sat spell-bound. Her voice was sweet, with a quality that stirred unwonted feelings; but it was not that alone. As she stood there in the majesty19 of her gracious womanhood, her exquisite20 figure showing at its best, her eyes uplifted and a something that meant power radiating from her whole being, I felt that, do what she might, she was still the grandest creature in that world to me!
Soon after she had finished her song, while I was still in the thrall21 of it, a servant entered the room with a packet for Severnius, who opened and read it with evident surprise and delight.
“Elodia!” he cried, “those friends of mine, those Caskians from Lunismar, are coming to make us a visit.”
“Indeed!” she answered, without much enthusiasm, and Severnius turned to me.
“It is on your account, my friend, that I am to be indebted to them for this great pleasure,” he explained.
“On my account?” said I.
“Yes, they have heard about you, and are extremely anxious to make your acquaintance?”
“They must be,” said Elodia, “to care to travel a thousand miles or so in order to do it.”
“Who are they, pray?” I asked.
“They are a people so extraordinarily22 good,” she said with a laugh, “so refined and sublimated23, that they cast no shadow in the sun.”
Severnius gave her a look of mild protest.
“They are a race exactly like ourselves, outwardly,” he said, “who inhabit a mountainous and very picturesque24 country called Caskia, in the northern part of this continent.”
“O, that is where the Perfect Pair came from,” I rejoined, remembering what he had told me about Man’s origin on Mars.
Elodia smiled. “Has Severnius been entertaining you with our religious fables25?” she asked. I glanced at him and saw that he had not heard, he was finishing his letter.
“You will be interested in these Caskians,” he said to me animatedly26 as he folded it up; “I was. I spent some months in Lunismar, their capital, once, studying. They have rare facilities for reading the heavens there, — I mean of their own contrivance, — beside their natural advantages; their high altitude and the clearness of the air.”
“And they name themselves after the planetoids and other heavenly bodies,” interjected Elodia, “because they live so near the stars. What is the name of the superlative creature you were so charmed with, Severnius?”
“I suppose you mean my friend Calypso’s wife, Clytia,” returned he.
“O, yes, I remember, — Clytia. Is she to favor us?”
“Yes, and her husband and several others.”
“Any other women?”
“One or two, I think.”
“And how are we to conduct ourselves during the visitation?”
“As we always do; you will not find that they will put any constraint27 upon you.”
“No, hardly,” said Elodia, with a slight curl of the lip.
I was eager to hear more about these singular people, — the more eager, perhaps, because the thought of them seemed to arouse Elodia to an unwonted degree of feeling and interest. Her eyes glowed intensely, and the color flamed brightly in her cheeks.
I pressed a question or two upon Severnius, and he responded:
“According to the traditions and annals of the Caskians, they began many thousands of years ago to train themselves toward the highest culture and most perfect development of which mankind is capable. Their aim was nothing short of the Ideal, and they believed that the ideal was possible. It took many centuries to counteract28 and finally to eradicate29 hereditary30 evils, but their courage and perseverance31 did not give way, and they triumphed. They have dropped the baser natural propensities32 — ”
“As, in the course of evolution, it is said, certain species of animals dropped their tails to become Man,” interrupted Elodia.
She rose from the divan33 on which she had gracefully34 disposed herself when she ceased playing, and glided35 from the room, sweeping36 a bow to us as she vanished, before Severnius or I could interpose an objection to her leaving us. Although there was never any appearance of haste in her manner, she had a swift celerity of movement which made it impossible to anticipate her intention.
Severnius, however, did not care to interpose an objection, I think. He felt somewhat hurt by her sarcastic37 comments upon his friends, and he expanded more after she had gone.
“You must certainly visit Lunismar before you leave Mars,” he said. “You will feel well repaid for the trouble. It is a beautiful city, wonderful in its cleanness, in its dearth38 of poverty and squalor, and in the purity and elevation39 of its social tone. I think you will wish you might live there always.”
There seemed to be a regret in his voice, and I asked: “Why did not you remain there?”
“Because of my sister,” he answered.
“But she will marry, doubtless.” For some occult reason I hung upon his reply to this. He shook his head.
“I do not think she will,” he said. “And she and I are all that are left of our family.”
“She does not like, — or she does not believe in these Caskians?” I hoped he would contradict me, and he did. I had come to found my judgments40 of people and of things upon Elodia’s, even against the testimony41 of my reason. If she disapproved42 of her brother’s extraordinary friends and thought them an impossible people, why, then, I knew I should have misgivings43 of them, too; and I wanted to believe in them, not only on Severnius’ account, but because they presented a curious study in psychology44.
“O, yes, she does,” he said. “She thinks that their principles and their lives are all right for themselves, but would not be for her — or for us; and our adoption45 of them would be simply apish. She is genuine, and she detests46 imitation. She accepts herself — as she puts it — as she found herself. God, who made all things, created her upon a certain plane of life, and with certain tastes, faculties47, passions and propensities, and that it is not her office to disturb or distort the order of His economy.”
“She does not argue thus in earnest,” I deprecated.
“It is difficult to tell when Elodia is in earnest,” he replied. “She thinks my sanctuary48 in the top story of the house here, is a kind of weakness, because I brought the idea from Lunismar.”
“O, then, it is not common here in Thursia for people to have things of that sort in their homes!” I said in surprise.
“Yes, it has gotten to be rather common,” he replied.
“Since you put in yours?”
He admitted that to be the case.
“You must think that you have done your country a great good,” I began enthusiastically, “in introducing so beautiful an innovation, and — ”
“You are mistaken,” he interrupted, “I think the contrary; because our rich people, and some who are not rich but only ambitious, took it up as a fad49, and I believe it has really worked evil. It is considered aristocratic to have one’s own private shrine50, and not to go to church at all except in condescension51, to patronize the masses. Elodia saw clearly just how it would be, before I began to carry out my plan. She has a logical mind, and her thought travels from one sequence to the next with unfailing accuracy. I recall her saying that one cannot superinduce the customs and habits of one society upon another of a different order, without affectation; and that you cannot put on a new religion, like a new garment, and feel yourself free in it.”
“Does she not believe, then, in progress, development?”
“Only along the familiar lines. She thinks you can reach outward and upward from your natural environment, but you must not tear yourself out of it with violence. However, she admitted that my sanctuary was well enough for me, because of my having lived among the Caskians and studied their sublime52 ethics53 until I grew into the meanings of them. But no person can take them second-hand54 from me, because I could not bring away with me the inexpressible something which holds those people together in a perfect Unit. I can go to Caskia and catch the spirit of their religion, but I cannot bring Caskia here. It was a mistake in so far as my neighbors are concerned, since they only see in it, as I have said, a new fashion, a new diversion for their ennuied thoughts.”
“What is there peculiar about the religion of those people?” I asked.
“The most peculiar thing about it is that they live it, rather than profess55 it,” he replied.
“I don’t think I understand,” said I, and after a moment’s consideration of the matter in his own mind, he tried to make his meaning clear to me.
“Do you often hear an upright man professing56 his honesty? It is a part of himself. He is so free of the law which enjoins57 honesty that he never gives it a thought. So with the man who is truly religious, he had flung off the harness and no longer needs to guide himself by bit and rein58, or measure his conduct by the written code. My friends, the Caskians, have emancipated59 themselves from the thralldom of the law by absorbing its principles into themselves. It was like seed sown in the ground, the germs burst from the husk and shot upward; they are enjoying the flower and the fruit. That which all nations and peoples, and all individuals, prize and desire above everything else in life, is liberty. But I have seen few here in Paleveria who have any conception of the vast spiritual meanings of the word. We limit it to the physical; we say ‘personal’ liberty, as though that were all. You admire the man of high courage, because in that one thing he is free. So with all the virtues60, named and unnamable; he is greatest who has loosed himself the most, who weighs anchor and sails away triumphant62 and free. But this is but a general picture of the Caskians; let me particularize: we are forbidden to steal, by both our civil and religious canons, — the coarseness of such a command would offend them as much as a direct charge of theft would offend you or myself, so exquisite is their sense of the rights of others, not only in the matter of property but in a thousand subtle ways. Robbery in any form is impossible with them. They would think it a crying sin for one to take the slightest advantage of another, — nay63, to neglect an opportunity to assist another in the accomplishment64 of his rightful purpose would be criminal. We, here on Mars, and you upon the Earth, have discovered very sensitive elements in nature; they have discovered the same in their own souls. Their perceptions are singularly acute, their touch upon each other’s lives finely delicate. In this respect we compare with them as the rude blacksmith compares with the worker in precious metals.”
“But do they also concern themselves with science?” I asked.
“Assuredly,” he answered. “Their inventions are remarkable65, their methods infinitely66 superior to ours. They believe in the triple nature, — the spiritual, the intellectual, and the physical, — and take equal pains in the development and culture of all.”
“How wonderful!” I said, remembering that upon the Earth we have waves of culture breaking over the land from time to time, spasmodic, and never the same; today it may be physical, tomorrow intellectual, and by-and-by a superfine spiritual bloom. But, whichever it is, it sacrifices the other two and makes itself supreme67.
Severnius went on. As he proceeded, I was struck by the fact that the principles of our Christian68 civilization formed the basis of Paleverian law.
“I wanted to give you some other instances,” he said, “of the ‘peculiarities’ of the Caskians, as we started out with calling them. There is a law with us against bearing false witness; they hold each other in such honor and in such tenderness, that the command is an idle breath. There is nothing mawkish69 or sentimental70 about this, however; they, in fact, make no virtue61 of it, any more than you or I make a virtue of the things we do habitually71 — perhaps from unanalyzed motives72 of policy. You would not strike a man if you knew he would hit back and hurt you worse than he himself was hurt; well, these people have sensibilities so finely developed, that a wrong done to another reacts upon themselves with exquisite suffering. The law and its penalties are both unseen forces, operating on an internal not an external plane. With us, the authority which declares, ‘Thou shalt not commit adultery,’ becomes powerless at the threshold of marriage. Like other such laws which hold us together in an outward appearance of decency73 and good order, it is a dead letter to them up to the point where we drop and trample74 upon it; here they take it up and carry it into their inmost lives and thoughts in a way almost too fine for us to comprehend. Because we have never so much as dreamed of catching75 the spirit of that law.”
“What do you mean?” I demanded, with a wide stare.
“Why, that marriage does not sanction lust76. The Caskians hold that the exercise of the procreative faculty77 is a divine function, and should never be debased to mere78 animal indulgence. It has been said upon Divine Authority — as we believe — that if a man look upon a woman to lust after her, he has committed adultery in his heart. The Caskians interpret that to mean a man’s wife, the same as any other woman, because — they hold — one who owes his being to lust and passion naturally inherits the evil and the curse, just as surely as though wedlock79 had not concealed80 the crime. Their children are conceived in immaculate purity.”
My look of prolonged amazement81 called out the question:
“Have you no such class in any of your highly civilized82 countries?”
“No, I think not. With us, children do not come in answer to an intelligent desire for their existence, but are too often simply the result of indulgence, and so unwelcome that their prenatal life is overshadowed by sorrow and crime.”
“Well,” said he, “it is the same here; our people believe that conception without lust is an impossibility in nature, and that instances of it are supernatural. And certainly it is incredible unless your mind can grasp the problem, or rather the great fact, of a people engaged for centuries in eliminating the purely83 animal instincts from their consciousness.”
After a moment he added:
“In Caskia it would be considered shocking if a pair contemplating84 marriage were to provide themselves with only one suite85 of rooms, to be shared together day and night. Even the humblest people have their respective apartments; they think such separateness is absolutely essential to the perfect development of the individual, — for in the main we each must stand alone, — and to the preservation86 of moral dignity, and the fine sentiment and mutual87 respect which are almost certain to be lost in the lawlessness of undue88 familiarity. The relation between my friend Calypso and his wife is the finest thing I ever saw; they are lovers on the highest plane. It would be an impossibility for either of them to say or do a coarse or improper89 thing in the other’s presence, or to presume, in any of the innumerable ways you and I are familiar with in our observations of husbands and wives, upon the marriage bond existing between them. This matter of animal passion,” he went on, after a little pause, “has been at the bottom of untold90 crimes, and unnumbered miseries91, in our land. I doubt if any other one thing has been prolific92 of more or greater evils, — even the greed of wealth. Men, and women, too, have sacrificed kingdoms for it, have bartered93 their souls for it. Countless94 homes have been desolated95 because of it, countless lives and hearts have been laid on its guilty altar. We ostracize96 the bastard97; he is no more impure98 than the offspring of legalized licentiousness99, and the law which protects the one and despises the other, cannot discriminate100 in the matter of after effects, cannot annul101 or enforce the curse of heredity. With these people the law of chastity is graven in the inmost heart, and in this matter, as in all others, each generation acknowledges its obligation to the next.”
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1
aplomb
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| n.沉着，镇静 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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melodious
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| adj.旋律美妙的，调子优美的，音乐性的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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languor
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| n.无精力，倦怠 | |
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sufficiently
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| adv.足够地，充分地 | |
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uncommonly
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| adv. 稀罕(极，非常) | |
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stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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parlor
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| n.店铺，营业室；会客室，客厅 | |
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luncheon
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| n.午宴，午餐，便宴 | |
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alcove
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| n.凹室 | |
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costly
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| adj.昂贵的，价值高的，豪华的 | |
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harp
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| n.竖琴；天琴座 | |
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strings
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| n.弦 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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beseeching
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| adj.恳求似的v.恳求，乞求（某事物）( beseech的现在分词 ) | |
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noted
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| adj.著名的，知名的 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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thrall
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| n.奴隶；奴隶制 | |
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extraordinarily
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| adv.格外地；极端地 | |
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sublimated
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| v.（使某物质）升华( sublimate的过去式和过去分词 )；使净化；纯化 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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animatedly
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| adv.栩栩如生地，活跃地 | |
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constraint
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| n.(on)约束，限制；限制(或约束)性的事物 | |
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counteract
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| vt.对…起反作用，对抗，抵消 | |
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eradicate
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| v.根除，消灭，杜绝 | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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perseverance
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| n.坚持不懈，不屈不挠 | |
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propensities
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| n.倾向，习性( propensity的名词复数 ) | |
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divan
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| n.长沙发；（波斯或其他东方诗人的）诗集 | |
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gracefully
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| ad.大大方方地；优美地 | |
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glided
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| v.滑动( glide的过去式和过去分词 )；掠过；（鸟或飞机 ） 滑翔 | |
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sweeping
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| adj.范围广大的，一扫无遗的 | |
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sarcastic
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| adj.讥讽的，讽刺的，嘲弄的 | |
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dearth
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| n.缺乏，粮食不足，饥谨 | |
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elevation
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| n.高度；海拔；高地；上升；提高 | |
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judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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testimony
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| n.证词；见证，证明 | |
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disapproved
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| v.不赞成( disapprove的过去式和过去分词 ) | |
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misgivings
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| n.疑虑，担忧，害怕；疑虑，担心，恐惧( misgiving的名词复数 )；疑惧 | |
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psychology
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| n.心理，心理学，心理状态 | |
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adoption
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| n.采用，采纳，通过；收养 | |
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detests
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| v.憎恶，嫌恶，痛恨( detest的第三人称单数 ) | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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fad
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| n.时尚；一时流行的狂热；一时的爱好 | |
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50
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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51
condescension
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| n.自以为高人一等，贬低(别人) | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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ethics
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| n.伦理学；伦理观，道德标准 | |
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second-hand
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| adj.用过的，旧的，二手的 | |
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profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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enjoins
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| v.命令( enjoin的第三人称单数 ) | |
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rein
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| n.疆绳，统治，支配；vt.以僵绳控制，统治 | |
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emancipated
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| adj.被解放的，不受约束的v.解放某人（尤指摆脱政治、法律或社会的束缚）( emancipate的过去式和过去分词 ) | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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infinitely
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| adv.无限地，无穷地 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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mawkish
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| adj.多愁善感的的；无味的 | |
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sentimental
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| adj.多愁善感的，感伤的 | |
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habitually
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| ad.习惯地，通常地 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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decency
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| n.体面，得体，合宜，正派，庄重 | |
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trample
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| vt.踩，践踏；无视，伤害，侵犯 | |
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catching
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| adj.易传染的，有魅力的，迷人的，接住 | |
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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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wedlock
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| n.婚姻，已婚状态 | |
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concealed
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| a.隐藏的，隐蔽的 | |
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amazement
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| n.惊奇，惊讶 | |
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civilized
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| a.有教养的，文雅的 | |
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purely
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| adv.纯粹地，完全地 | |
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contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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suite
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| n.一套(家具)；套房；随从人员 | |
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preservation
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| n.保护，维护，保存，保留，保持 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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undue
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| adj.过分的；不适当的；未到期的 | |
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improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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untold
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| adj.数不清的，无数的 | |
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miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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prolific
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| adj.丰富的，大量的；多产的，富有创造力的 | |
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bartered
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| v.作物物交换，以货换货( barter的过去式和过去分词 ) | |
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countless
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| adj.无数的，多得不计其数的 | |
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desolated
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| adj.荒凉的，荒废的 | |
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ostracize
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| v.放逐，排斥 | |
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bastard
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| n.坏蛋，混蛋；私生子 | |
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impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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licentiousness
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| n.放肆，无法无天 | |
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100
discriminate
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| v.区别，辨别，区分；有区别地对待 | |
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annul
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| v.宣告…无效，取消，废止 | |
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