Mr. Dow assured him that the revelations of Mr. Welson were strictly5 true, and that whatever was at variance6 with their former selves had been effected by Manatitlan wisdom. He then asked Coryc?us, if present, to give a joint7 pull upon the most sensitive vibrilla in the padre’s ear. His sudden start, with the tearful winking8 of his eyes, gave evidence that the Manatitlans were still there. Seeing that the old mythical9 idea of spirit possession still lingered, he asked them to sing in chorus Old Lang Syne10, as that was the only tune11 the padre could recognize. This was so well rendered in sympathetic harmony that the padre beat time with both hands, and at its close exclaimed, “My goodness gracious, I never heard such music; why it thrilled me through and through, yet the voices seemed small, and far off, as if they came from the heavenly realms of bliss12!”
After the morning meal the padre was escorted to 304the auriculum by all the initiated13, including the mayorong and his family. The padre having been placed in a favorable position for hearing and seeing, at an appointed signal a large number of giantescoes, mediums, and tits, suddenly appeared on the reflecting platform of the tympano-microscope, with a movement so quick that neither action or source of emergence14 could be detected. The suddenness of their appearance caused the quick adjournment15 of the padre’s hand to his hair, its usual place of resort when his faculties16 were surprised with doubts requiring the aid of counter-irritation for elucidation17. The Dosch and Doschessa advanced to the front of the platform, and after a reciprocal introduction to the padre, the former plainly stated the reason why a portion had been excluded from a knowledge of their existence. It was not, however, until a full hour had passed in the discussion of various topics relating to Manatitlan influence, that the padre ventured to speak. He then timidly inquired of the Dosch, “Do you and your wife and the rest of the Manatitlans feel quite like men and comfortable?”
Dosch. “You can rest assured that we all feel like men,—except our women,—and really comfortable!”
Padre. “Are your women in being smaller less comfortable than the men?”
Dosch. “As you perceive, they hold the same relative proportion with regard to size as the females of your own race. But if they were larger, perhaps the men would feel less comfortable. You know from experience that women wield18 a strong influence upon whichever side they lend their weight.”
Padre. “Do you cook your food or eat it raw?”
Dosch. “We are, like your own race, omnivorous19, but select and adapt our food to the healthy requirements of our bodies, using fire for its preparation.”
Padre. “But how can you make such small fires?”
305Dosch. “We hold ourselves in advance of your race in that respect, as we are not dependent upon material combustion20 for our fires. You are, of course, laboring22 under the impression that our small size must embarrass the organic functions. But in the intensity23 of the spark you will find an apt illustration of the vital energy that we have been enabled to preserve in the purity of its brightness. Although you may esteem25 it a spark of egoism, we can, with truth, assert that we feel free from the vagaries26 of appetite and lust24, and an infinitesimal concentration of vitality27 that imparts purity to our impressions. This exemption28 from the ills to which you are subject in the flesh, we have obtained by the consistent cultivation29 of our perceptive30 endowments bestowed32 by the Creator as an heirloom independent of the body’s material tenement33. For your enlightenment with reference to the physical co?peration of our educated perceptions with the body, I will say that we possess, from transmitted cultivation, a nervous and muscular energy, with a sensitive perception, that enables us to detect and guard against dangers while yet distant. In sudden emergency, by our agile34 presence of mind, we can, without extraordinary effort, avoid impending35 danger, that would inevitably36 prove fatal to your slower faculties of apprehension37. That you may appreciate, in a measure, the quickness of our movements, Coryc?us, the padre’s familiar, will pass from the platform to his ear.”
Coryc?us. “Yes, and he may catch me if he can.”
Quick as our eyes were turned on the padre, the change in direction was anticipated by Coryc?us, for he was back on the platform in time to see with laughing glee the padre’s hand reach his ear with a clap that jarred his head. But certain of his capture, the padre, without noticing the return of Coryc?us to the stage, cautiously introduced his forefinger38 into the cavity of his ear, with his thumb on the alert to 306secure his prisoner when raised to the surface. So certainly intent was he of the capture, that he was deaf to the suppressed laughter provoked by his movements, until after the removal and cautious separation of his thumb and finger; then his surprise was greeted by a genial39 outburst. Discovering Coryc?us on the platform, one of his old furtive40 glances of superstition41 crossed the bridge of his nose, the laughing jeers42 causing him to exclaim, “Well you can think what you like, but the devil’s in it!”
Coryc?us. “If you mean in your ear, the compliment is not intended for me!”
The rejoinder, and mirth, caused the padre to propose a second trial; this proving as unsuccessful as the first, he exclaimed, “You are altogether too spry for my catching43; I’d sooner try to catch a flea44 on the watch! But the fact is, I can’t quite make you out to my mind. You seem to be what you say you are; still there is neither sacred or profane45 authority for your existence, unless we take the Fathers’ assurance that it’s possible for evil spirits to assume any form, or shape, or preach any doctrine46 they choose, for the purpose of temptation, of which numerous instances have been recorded by Frey Manuel Jaen, and other sacred authors.”
Mr. Welson (impatiently). “The fact is apparent, padre, that you are either stupidly incorrigible47 or there is a prompted method in your mythological48 vagaries, to show us how loath49 your kind are to give up animal indulgences that can be absolved50 by confession51. Once for all! Why is it that you have been endowed with the power of discernment, which you style conscience, to judge between right and wrong, except to assert your probationary52 privilege to a higher destiny than sensually begot53 animal life that is subject to compostic defilement54 and corruption55? Or why should you be preferred to a material heaven above the beasts of the field, who have lived in accordance 307with their special capacities, while you have defiled56 yours with beastly indulgences? Like yourself we have been subject to auramentation, but have thankfully accepted the promptings bestowed for the enlightenment and correction of our perceptions. We feel that although bodily present, you are not with us.”
Padre. “It was yourself, Mr. Welson, that made me cautious! If I have doubted the evidences of my senses, your deceptions57 have placed the stumbling block in my way. Since we have been in Heraclea your mysteries whenever I was present kept me on the lookout58 that I might not be caught napping. Besides all the Kyronese children had disappeared, except the infants, and those over ten years of age. While among the Heracleans there was not a miss or master, except Correliana; or a married man or woman less than twenty-four years of age. When I inquired the cause, you said they were at school, which did not seem consistent, for I could find no signs of one within the walls. Then as there were no churches or signs of religious worship, my fears were excited; for you rose with the sun and welcomed its rising with songs, something you had never attempted to do before; for even after a jovial60 night, spent in drinking, playing poker61, and lansquenet, you appeared more sorry than glad to see it. After breakfast you avoided me and betook yourselves to some strange place, so that through the day I scarcely saw you. These and many other strange freaks made me feel as though I had really strayed into an enchanted62 city; which impression was strengthened by my own contradictory63 thoughts. (Looking curiously64 at Coryc?us.) Often a distinct small voice, but as plain as my own, would dispute the number of my Ave Marias, although I had numbered them on my rosary—there, now, is the same voice asking me from what the beads66 were made. Well as there can 308be no secrets kept here, I might as well own, that plug tobacco was the easiest thing that I could make them of. Indeed I scarcely knew the half that I was thinking, I became so confused and bewildered. Sometimes I thought my impressions were caused by your scientific tricks, played upon me when asleep; but then there was no authority for that; so you will see from all that I have said, I am hardly in a condition to give credit to my senses, upon the question of these apparitions67, that you call Manatitlan Animalculans, as to whether they are real humans, or spirits of evil conjured68 by the devil to betray souls to damnation.”
Coryc?us. “But you know, padre, you tried all sorts of exorcisms to get rid of me without effect, until you traced my exhortations69 to your ears, and supposing they might arise from defect, you smeared70 your ears with tobacco spittle, which proved an effectual remedy.”
Padre (laughing). “You must allow then that tobacco is good for ridding one of an annoyance71?”
Coryc?us. “If you call good advice an annoyance!”
Dr. Baāhar. “He is wedded73 to his delusions74, and with eyes and ears, refuses to see and hear.”
Padre. “You may call my religion a delusion75, and a budget of traditional superstitions76, or whatever you like, but I shall never become an apostate77 until I can find a better, under proof to supply its place.”
Dosch. “It is better that he should be left to draw his own inferences from our example and teachings, as words of reason will prove futile78 to disabuse79 him of his bead65 ritualism. Possibly, Coryc?us may have yielded overmuch to his humor from the obstinacy80 of the padre’s infatuations.”
Corcyra (wife of Coryc?us). “With permission, it would please me to suggest in behalf of our auramental labors81 with the padre, that we had not the power 309of controlling him with the privilege of exampled pleadings, so we were obliged to have recourse to stratagem82 to rescue him from the toils83 of Fraile Gallagato and his own weakness.”
Padre (gaspingly). “Wa-wa-was—”
Corcyra. “Yes, we always attend our husbands, as our bonds of affection are inseparable, and independent of bodily duality. But you need not be so much alarmed, although we are free to acknowledge that we were greatly shocked to see your kindly4 nature self-betrayed for its own degradation84, in a manner so revolting to our impressions of purity.”
The padre bowed his head to conceal85 his face, flushed with shameful86 self-reproaches. The Dosch diverted attention from the padre by introducing Codecio, who proposed to give a synoptical description of the advantages imparted from their system of education, which would be exemplified by a visit to the Heraclean schools.
“In rendering87 our homage88 of grateful affection to Inovatus Desiderata for the inestimable boon89 of an educated power of self-control over the body’s instincts, founded upon unselfish reciprocation90, we also with equal fervency91 correspond with Analogius, his successor, who perfected the founder’s system with the censor92’s safeguard.
“The Censor’s duty commences immediately after birth, at the completion of the nurse’s midwife assistance rendered to the mother, as upon her this aid naturally devolves. In no instance has there ever occurred the necessity of man’s intervention93 with this function, which innate94 delicacy95 declares repugnant to modest purity. The censor then in conjunction with the nurse, who remains96 as a constant guard, directs the parents for the adaptation of affectionate solicitation97 for the welfare of the child. With constant study the natural inclinations98 of the child are led and trained for the healthy reciprocation of purity and 310goodness; also for the recognition of cause and effect in progressive degree sufficient for the enlistment99 of truthful100 confidence. But a few generations passed after the censorship was matured by Analogius before the querulous whimperings of infancy102 had ceased altogether. When at the close of the second year they entered the nursery department of the national schools, the children were as self-capable and independent of aid for the adjustment of dress to their persons as though they had been to the manner born. In like respect their practical appreciation103 of cleanliness was as actively104 demonstrated in purity of intention, as with their more experienced elders. Your people have been taught to believe from precedental prejudice, founded upon the selfish arrogance105 of ancient exemplars, that the word censor signifies an arbitrary agent for the restriction106 of liberty under the rulings of tyrannical power. But as with the tribunes of Heraclea, who act as censors101 under the direction of the pr?tor, our privileges extend in an advisorial capacity through all the gradations of life, from the child to parents, and in their collective capacity, styled the people. As the censor’s vocation107 is to study and cultivate, for good, the mental and physical capacity of the child from birth, you will readily understand the advantage we obtain for direction in all that pertains108 to health and the unselfish display of goodness and purity. From the same source in reciprocation our cultivated knowledge obtains a clue to the predilections109 of instinct for vocations110 and variations of employment necessary for the supply of food, and the sustaining comforts in currency for the reciprocation of affection. But, above all, we are enabled to perfect the union of the marriage ties by the selection of compatible respondents. You will, however, better comprehend the method of attainment111 by the rehearsal112 of our process of education.
“Our Manatitlan System of Education commences 311at birth, in giving direction to the dawning perceptions of the nursling, that its desires may be toned to its healthy requirements. For the achievement of this important object the exaggerated and inconsiderate fondness of the parents requires the close attention of the nurse and censor, that the material attractions may be strictly adapted for the development of the child’s real necessities, in direction for its future mental and physical welfare. At the age of two years the child is placed in the infantile department of the national school, but still continues under the special care of its nurse and parental113 censor. When the child reaches the age of five years full matriculation takes place, as with the expiration114 of the infantile term, self-care as well as self-control have become sufficiently115 impressed for emulous improvement under the exampled lead of their elders. With the full accomplishment116 of ten years, the youthful term commences, with an easy initiation117 into the life sustaining responsibilities of community association. But from the earliest stage the children are familiarized with the pastime labors of vocation. These never assume the repugnant features of tasks, but are adopted as useful amusements, from choice, as compulsion and disciplined correction have no part in our exampled system of education. This electic plan of imitation enables them in after life to render needed assistance in association, without no-vitiation, which would embarrass the continued uniformity of household regulations, rather than aid in their easy dispensation. Within the inclosures, of both the male and female schools, all the appliances required in the pursuits of vocation, and the conduction of domestic affairs, are self-supplied after the first installment119 of foundation. Indeed, from youthful invention in the school departments we are often indebted for the enhanced comforts of affection. As the mercenary selfishness of morbid120 craving121 is unknown, there is an 312affectionate solicitude122 with each for the others’ welfare in joyous123 reciprocation. Our grade distinctions of giantesco, medium, and tit, which are usually determined124 in the seventeenth year, although in premonition from the age of ten, are those of confiding125 reliance and mutual126 aid, in freedom from instinctive127 envy and arrogance.
“At the age of twenty-three the male graduates from the school inclosure into the active degrees of life’s associate co?peration. In premonition, the connubial128 censors have studied and kept a record of instinctive traits, and characteristic blendings of affection, of the male and female matriculants, for comparison and the selection of coaptives in the unity118 of predisposition for the fulfillment of marriage intention. On the morning of the day that accomplishes the full term of school graduation, the man is introduced to his future wife, who has been returned to her parent’s charge for the three month’s probationary test of full compatibility, during which her intended enjoys their hospitality. The adjudged unity of these marriage selections has been so perfect in conception, that there has not been a single instance of misapprehension, or one that failed in fulfilling the complete assimilation of affection for sole representation, independent of attaint from the lustful130 vagrancy131 of desire. A day of visitation for each school is set apart for the monthly reunion of parents and children. The happiness imparted in anticipation132 and realization133 from these visits exceeds by far the utmost capacity of word description; but once enjoyed they give maturity134 to conception for the full assurance of an affectionate immortality136.
“After your visit to the Heraclean schools, we feel assured that ‘argument’ will not be required to establish the all powerful efficiency of the system in securing affectionate co?peration for the perfection of self-legislation. Your governments for the compulsion 313of untutored instinct, by arbitrary enactments137 surprised from the impulsive138 vagaries begot from excessive indulgence, will then appear self condemned139 as lunatic monstrosities conjured from and transmitted by hereditary140 indigestion.”
At the close of Codecio’s exposition the padre, who had listened attentively141, could not withhold142 his approval, which he characteristically expressed. “I declare to conscience, upon my soul, I believe you are right! But how are we to get on with our national mixtures, when the stronger prey143 upon the weaker, without laws and government? If we are not able to govern ourselves just now, individually and collectively, I think you must allow that it would be hard to find a better constitution than that of the United States for liberty?”
Codecio. “In answer to your inquiry144, a clear demonstration145 of facts, derived146 from auramentation, will prove all sufficient for your comprehension of the real governmental status of the republic in question. We have traced the progress of the United States from their earliest date; at first with the hope of influencing the adverse147 experience of the Spanish, French, Dutch, and English colonists148 for lenient149 consolidation150, despite their religious tenets, which had been the cause of counter oppressions and expatriation. This was attempted with the ulterior intention of effecting a cohesive151 tendency from a united education, adapted to their practical requirements for real progression in freedom from precedental imitation. But the repulsive152 elements of instinct continued, under the aggravations of exile, to grow more rampantly153 rabid in inveteracy154, offering but little hope for the encouragement of our efforts for kindly reconciliation155. With the one remarkable156 exception of the colony founded by Penn,—who tested and proved the trustworthy natures of the savages157, when subject to honorable treatment,—the labors of our auramentors were void 314of effect. Of all the colonists those of New England waged the most ruthlessly relentless158 war against their aboriginal159 benefactors160, seemingly intent upon offering them as a grateful sacrifice for their selfish ‘freedom to worship God.’ The next inevitable161 stage of instinctive fanaticism163, was the inauguration164 of sectarian persecution165, in direct rebuttal of their own claims for sympathy, and freedom of privilege. But a few generations passed before the old leaven166 of hereditary intolerance flourished its sceptre of arbitrary compulsion with renewed vengeful despite. Then a new bone of contention167 for future generations was introduced by the mother country, who bestowed the African troglodytes168 as bond slaves to work out the heavenly salvation169 of the colonists.
“The northern section of the country was alternated by seasons of extreme heat and cold, that rendered the negro an incumbrance rather than an aid, so that gradually the colonists with frugal170 policy emancipated171 their slaves, as the second grateful sacrifice to God. But the southern department with a semi-tropical climate, and a vegetation spontaneously fruitful, requiring for the production of cotton, rice, and sugar but little cultivation in comparison with the labor21 bestowed upon the detrite soil of the north, was well adapted for the propagation of the physical inertia172 of the negro. Also for the indulgence of their masters’ otium cum dignitate derivation from the English cavalier, the buccaneers of the Spanish main, and subordinate admixture of Huguenotic blood tainted173 with the religious fanatic162 absolutism demonstrated by Calvin in friendly bestowal174 upon Servetus. Under these favoring auspices175, the institution of slavery flourished with the southern department, until the increasing herds176 of mongrelized humanity, and a ready market for their staple177 productions, brought into full play the old leaven of arrogance. In demonstration of our maxim178, that indolence is the hatchment of vice72 315and hot-bed for the enforcement of evil, the southrons began to plot for ruling supremacy179, stigmatizing180 the northern laboring classes with comparisons that discovered in forecast the inveteracy of premeditated hatred181. In practical demonstration of intention, after the republican era was well advanced in its first century, they inaugurated the trial of brute182 force as an argument in the national halls of legislation, not however, with the chivalric183 challenge of the lion’s roar, but with the sneaking184 approaches of the tigress who dares not brook185 manly186 opposition187. This overt188 act, which plainly indicated the design of taking piratical advantage of the supposed pusillanimity189 of the northerners, for the purpose of subjecting them to dictation as plebeians190, set the doors of ‘Janus ajar,’ until with opposing provocations191, concessive on one side, and in degree aggressive on the other, they were finally opened wide for the inception192 of civil war. The comparatively healthy stamina193 of the laborer194 gained the victory, and the slaves were liberated195. Then came the problem, ‘What shall we do with them? They are natives of the soil, and if we act consistently we must extend to them the privileges of citizenship196, and a votive voice in governmental affairs.’ This was accorded, without any initiatory197 proviso for raising them from animal disability, to an instinctive perception of the responsibilities incurred198.
“With this new element added to the antagonistic199 contributions of Europe and Asia, the attraction of cohesion200 became more widely separated. Yet with blind infatuation, the progressive stability of a republic of incompatibles was still proclaimed, in defiance201 of your ‘sacred’ proverb, which says, that ‘a house divided against itself cannot stand.’ In fact, we have looked upon your country as a cosmopolitan202 insane asylum204, which naturalizes foreign lunatics for the election of the most desperate bedlamites to office, that in the confusion of governmental discord205 the 316kleptomaniac democracy may obtain its votive share of the spoils. Whereas, if the foreign elements had been treated as guest-patients, until their monomanias had been reduced to a condition for the legitimate206 appreciation of sane203 example, their children’s children, of the third generation, would have realized the benefits of votive unity. Or if the ‘pilgrim fathers’ had not been blinded by the fanatical infatuation which inculcates the doctrine ‘that it is not of ourselves, but through the intangible labyrinth208 of redeeming209 grace that a clue to salvation is to be obtained for heavenly citizenship,’ they would have extended to the children of their benefactors the privilege of uniting with their own in the advantages of a school education. This course which we have adopted in our colonistic settlements in foreign countries bespeaks210 for itself an abiding211 harmony. However honest the infatuation, there should be few sympathizers with the exterminating212 prayer of the veteran Miles Standish, sighted over the barrel of his musket213, in voiced inflection to the report of powder-sped bullet, in behalf of its victim, ‘May God have mercy on your soul.’ This petition, which he negatived in act, was raised in reverential gratitude214 for a home with the privilege of worshiping God according to the dictates215 of his own conscience. This glance, in answer to your question, will enable you to realize the impossibility of adverse elements abiding in concord216 together, after instinctive habits and customs, with their prejudices, have been confirmed in practice by long usage.”
Padre. “If I rightly understand your system of education, it deprives the children of parental care when most needed? This seems to me like refined cruelty, approaching barbarism in its tendency. With all your hopes I think you will find a decided217 opposition from motherly affection against its adoption218 by our race. Besides, it is opposed to sound doctrine, which urges children to obey parents in all things.”
317Codecio. “Bethink you of your wet nurses, and the practical usage of your fashionable mothers, who intrust their infant’s nursery education to hireling instinct, and you will find your objections answered conclusively219. In addition to the mercenary example of servants, follow the children of your race to the formulistic teachings of your schools in which a majority of your female teachers are yet in their teens, with an experience founded upon precedental rehearsals220 of the most repulsive description. Then for the illustration of the sordid221 inconsistency and treachery of your people toward their children, visit with your knowledge the boards of education and you will find ignorance the least objectionable trait, for they make a mart of their influence with dealers222 in school books that in the display of instinctive selfishness utterly223 ignores the real advantages of your own system of education. If you will, in addition, review the incidents of your own infantile period, you will discover that you was the cause of more anxiety than comfort to your parents, from the constant rebellion of your instinctive desires against what you then supposed to be arbitrary restrictions224. Remember this injunction when you visit the Heraclean school; recall all the events of your past life within the scope of memory that you may be able to place them in the balance opposed to our method for Heraclean behoof. But if you do not make an avowal225 in commendation, as frank in acknowledgment of the children’s contented226 affection and the wisdom shown in their seclusion227, as you made of their parent’s worth to Fraile Gallagato, I shall feel greatly disappointed in my estimate of your perceptive goodness.”
This allusion228 of Codecio, to the sacramental night scene passed with Fraile Gallagato at Amelcoy, suffused229 the padre’s face with the scarlet230 mantle231 of shame, from which he was relieved when the Dosch petitioned for his aid in adjusting the tympano-microscopes 318that had been presented by the members of the R. H. B. Society to the Dosch and pr?tor. Upon trial, when adjusted to the dining tables of the corps and pr?tor, they were found to exceed in reflective power the larger field instrument brought out by M. Hollydorf. The avenues of the instruments, surrounding the field platform of reflection, were margined232 on the outer side with a fa?ade of palatial233 residences, appearing to the unassisted eye like a decorated moulding, with cornice beads elaborately carved, while with microscopic234 aid each building stood out in bold relief, exhibiting, as a whole, the grandeur235 of the architect’s conceptions. The minuti? was also clearly exposed, showing an adaptation of intention for convenience and comfort that plainly declared the superintendence of interested parties. The convenient adjustment of the interiors, described by the Doschessa, was a source of unthinking surprise to the padre, until Fabricatus, a Manatitlan architect, announced that he had been commissioned to superintend the buildings while in the process of erection, not only with thought substitution, but actual labor, that in result surprised the superstitious236 awe237 of the German workmen. “The palace of the prince Dosch,” as it had been labeled in emblazoned advertisement, occupied the obtuse238 curve of the centre, midway between the tympano-auricular and microscopic reflectors. Its resemblance in external configuration239 to the ancient kingly palace of San Souci, was immediately recognized by the members of the corps. The Dosch enjoyed a hearty240 laugh when he read the inscription241 emblazoned on the central shield surmounting242 the architrave cornice of the portico243. The arms of Prussia were united with an empty shield, evidently designed for the Manatitlan herald’s record, over which, and anchoring both, was the banded scroll244 of hope, with the legend, “In God we trust,” while underneath245 was inscribed246, Palace of Prince Dosch of Manatitla.
319To M. Hollydorf and Dr. Baāhar it was a source of special annoyance and chagrin247, each urging that it should be erased248, notwithstanding the genealogical curator of sound proved by quotation249 that it was legitimately250 proper and well designed for the expression of ancient usages. But the Manatitlans begged that it might remain intact, as it would prove an ungracious act to receive a present so apt and valuable in aiding personal intercourse251 between the races, and then mar59 it because the donor’s thoughts were prompted by custom to give it a sounding dedication252, in ignorance of the recipient’s peculiarities253.
“It matters little,” the Dosch urged, “what formulistic words are used in the bestowal of a gift, however selfish the insinuation may prove, when void in the possibility of attainment. But the implied arrogation254 bodes255 ill for the future peace of Europe, in despite of our auramental warnings, as it indicates a disposition129 to seek a pretext256 for the absorption of northern seaboard, adequate for the commercial representation of the coveted257 reputation of the leading continental258 power. As with Russia, who feels and understands that her power will be ranked second or third-rate, with its almost illimitable stretch of inland empire, without a seaboard with harbors approachable at all seasons, she covets259 the possibility of attainment. But as fealty260 to a government enjoins261 the adoption of laws and usages, the nominal262 bribe263 of an empty title will prove hardly sufficient for the encouragement of an instinctive adoption of a diet of kraut, sausage, lager bier, and tobacco smoke, as a viaticum of heavenly translation. However, we hope in reciprocation to bestow31 upon diplomatic master and pupil an impression that will induce them to aid in an effort for the kindly consolidation of a universal government of self legislation, under the sway of international schools, for the inception of a common language, and reciprocal interests in preliminary course for the introduction of our code of education.”
320The padre, after the conclusion of his labors, occupied his eyes and newly aroused inception of thought in watchful264 meditation265 upon the scene in progress, endeavoring to believe the conjoined evidence of his senses; but, as a test, was trying an exorcising Ave Maria, when Manito and his choir266 added to his perplexity by singing the following stanzas:—
“From the maze267 of superstitions wild,
Behold268 the padre a new born child!
His thoughts from the body’s bondage269 free,
The viper’s fangs270 will no longer see.
“When he can without the ‘fathers’ think,
From the body’s grossness he will shrink.
Then his thoughts set free with joys supreme271,
Gracious love will be his daily theme.
With goodness gracious we give him hail!
To immortal135 joys that never fail.”
The padre could not help joining in the merriment the song provoked, while his glowing face attested272 to the aptness of the conception; still he offered the smiling remonstrance273, “According to your own creed274, I should be lacking in honesty if I pretended to believe what I can’t understand. If the Dosch can explain to me how a man’s soul can be saved that was lost by transgression275, without the efficacy of pardoning grace, it would please me to learn how it is to be done.”
Dosch. “Well, padre, I am afraid Manito’s inspiration was a little premature276. But let us now dispense277 with mythological themes for those from which we can truly realize tangible207 impressions of happiness, as we are now able to add to conversation facial expression, and, in a limited degree, exampled effect.”
Padre. “Pardon my interruption. I hope that you do not think me willfully obstinate278, for I had much rather you would think me stupid in perception and weak in determination. I know that habits contracted in youth rule in age, but aside from my lack of self control, I can appreciate the fact of the Heracleans’ real happiness, and that it is derived in source 321from purity and goodness. Indeed, I have wondered how they could tolerate me; and can also see the vast improvement made in the habits of Mr. Welson, Mr. Dow, and the members of the corps. If I have been beset279 with doubts, it cannot be strange to your experience. If I waver again, I hope that you will pity, rather than chide280 me with vexation; for I shall try to act honestly, according to my impressions. It would be presumptuous281 folly282 for me to uphold my frailties283 and inconstancy against the clear evidence of my perceptions, which cannot fail to realize the truthfulness284 of all you advocate in the example of the Heracleans. It was the transparent285 purity of your bodies that made me think that you might represent in translation “the souls of the just made perfect.””
Dosch. “We possibly expected more from your perception than our experience warranted; but we thought that your natural goodness could be revived for an appreciation of the success we have obtained with your companions, that would lead you to think, instead of talking from the impression of your senses. But the Heraclean parents have concluded to anticipate the day appointed to visit the schools, and for your advantage have set apart the morrow for the monthly reunion with their “boys.””
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corps
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| n.(通信等兵种的)部队；(同类作的)一组 | |
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sincerity
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| n.真诚，诚意；真实 | |
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orphan
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| n.孤儿；adj.无父母的 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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6
variance
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| n.矛盾，不同 | |
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7
joint
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| adj.联合的，共同的；n.关节，接合处；v.连接，贴合 | |
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8
winking
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| n.瞬眼，目语v.使眼色( wink的现在分词 )；递眼色（表示友好或高兴等）；（指光）闪烁；闪亮 | |
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9
mythical
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| adj.神话的；虚构的；想像的 | |
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10
syne
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| adv.自彼时至此时，曾经 | |
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11
tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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12
bliss
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| n.狂喜，福佑，天赐的福 | |
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13
initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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14
emergence
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| n.浮现，显现，出现，（植物）突出体 | |
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15
adjournment
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| 休会； 延期； 休会期； 休庭期 | |
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16
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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17
elucidation
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| n.说明，阐明 | |
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18
wield
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| vt.行使，运用，支配；挥，使用(武器等) | |
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19
omnivorous
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| adj.杂食的 | |
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20
combustion
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| n.燃烧；氧化；骚动 | |
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21
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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22
laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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23
intensity
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| n.强烈，剧烈；强度；烈度 | |
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24
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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25
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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26
vagaries
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| n.奇想( vagary的名词复数 )；异想天开；异常行为；难以预测的情况 | |
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27
vitality
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| n.活力，生命力，效力 | |
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28
exemption
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| n.豁免，免税额，免除 | |
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29
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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30
perceptive
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| adj.知觉的，有洞察力的，感知的 | |
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31
bestow
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| v.把…赠与，把…授予；花费 | |
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32
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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33
tenement
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| n.公寓；房屋 | |
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34
agile
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| adj.敏捷的，灵活的 | |
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35
impending
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| a.imminent, about to come or happen | |
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36
inevitably
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| adv.不可避免地；必然发生地 | |
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37
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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38
forefinger
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| n.食指 | |
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39
genial
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| adj.亲切的，和蔼的，愉快的，脾气好的 | |
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40
furtive
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| adj.鬼鬼崇崇的，偷偷摸摸的 | |
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41
superstition
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| n.迷信，迷信行为 | |
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42
jeers
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| n.操纵帆桁下部（使其上下的）索具；嘲讽( jeer的名词复数 )v.嘲笑( jeer的第三人称单数 ) | |
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43
catching
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| adj.易传染的，有魅力的，迷人的，接住 | |
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44
flea
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| n.跳蚤 | |
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45
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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46
doctrine
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| n.教义；主义；学说 | |
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47
incorrigible
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| adj.难以纠正的，屡教不改的 | |
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48
mythological
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| adj.神话的 | |
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49
loath
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| adj.不愿意的；勉强的 | |
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50
absolved
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| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的过去式和过去分词 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
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51
confession
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| n.自白，供认，承认 | |
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52
probationary
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| 试用的，缓刑的 | |
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53
begot
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| v.为…之生父( beget的过去式 )；产生，引起 | |
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54
defilement
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| n.弄脏，污辱，污秽 | |
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55
corruption
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| n.腐败，堕落，贪污 | |
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56
defiled
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| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
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57
deceptions
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| 欺骗( deception的名词复数 )； 骗术，诡计 | |
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58
lookout
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| n.注意，前途，瞭望台 | |
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59
mar
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| vt.破坏，毁坏，弄糟 | |
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60
jovial
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| adj.快乐的，好交际的 | |
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61
poker
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| n.扑克；vt.烙制 | |
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62
enchanted
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| adj. 被施魔法的，陶醉的，入迷的 动词enchant的过去式和过去分词 | |
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63
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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64
curiously
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| adv.有求知欲地；好问地；奇特地 | |
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65
bead
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| n.念珠；(pl.)珠子项链；水珠 | |
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66
beads
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| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
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67
apparitions
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| n.特异景象( apparition的名词复数 )；幽灵；鬼；（特异景象等的）出现 | |
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68
conjured
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| 用魔术变出( conjure的过去式和过去分词 )； 祈求，恳求； 变戏法； （变魔术般地） 使…出现 | |
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69
exhortations
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| n.敦促( exhortation的名词复数 )；极力推荐；（正式的）演讲；（宗教仪式中的）劝诫 | |
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70
smeared
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| 弄脏； 玷污； 涂抹； 擦上 | |
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71
annoyance
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| n.恼怒，生气，烦恼 | |
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72
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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73
wedded
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| adj.正式结婚的；渴望…的，执著于…的v.嫁，娶，（与…）结婚( wed的过去式和过去分词 ) | |
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74
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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75
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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76
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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77
apostate
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| n.背叛者，变节者 | |
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78
futile
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| adj.无效的，无用的，无希望的 | |
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79
disabuse
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| v.解惑；矫正 | |
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80
obstinacy
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| n.顽固；（病痛等）难治 | |
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81
labors
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|
| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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82
stratagem
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| n.诡计，计谋 | |
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83
toils
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| 网 | |
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84
degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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85
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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86
shameful
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| adj.可耻的，不道德的 | |
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87
rendering
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| n.表现，描写 | |
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88
homage
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| n.尊敬，敬意，崇敬 | |
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89
boon
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| n.恩赐，恩物，恩惠 | |
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90
reciprocation
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| n.互换 | |
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91
fervency
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| n.热情的；强烈的；热烈 | |
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92
censor
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| n./vt.审查，审查员；删改 | |
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93
intervention
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| n.介入，干涉，干预 | |
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94
innate
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| adj.天生的，固有的，天赋的 | |
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95
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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96
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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97
solicitation
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| n.诱惑；揽货；恳切地要求；游说 | |
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98
inclinations
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| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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99
enlistment
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| n.应征入伍，获得，取得 | |
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100
truthful
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| adj.真实的，说实话的，诚实的 | |
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101
censors
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| 删剪（书籍、电影等中被认为犯忌、违反道德或政治上危险的内容）( censor的第三人称单数 ) | |
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102
infancy
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| n.婴儿期；幼年期；初期 | |
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103
appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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104
actively
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| adv.积极地，勤奋地 | |
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105
arrogance
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| n.傲慢，自大 | |
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106
restriction
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| n.限制，约束 | |
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107
vocation
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| n.职业，行业 | |
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108
pertains
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| 关于( pertain的第三人称单数 )； 有关； 存在； 适用 | |
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109
predilections
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| n.偏爱，偏好，嗜好( predilection的名词复数 ) | |
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110
vocations
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| n.（认为特别适合自己的）职业( vocation的名词复数 )；使命；神召；（认为某种工作或生活方式特别适合自己的）信心 | |
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111
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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112
rehearsal
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| n.排练，排演；练习 | |
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113
parental
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| adj.父母的；父的；母的 | |
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114
expiration
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| n.终结，期满，呼气，呼出物 | |
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115
sufficiently
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| adv.足够地，充分地 | |
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116
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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117
initiation
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| n.开始 | |
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118
unity
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| n.团结，联合，统一；和睦，协调 | |
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119
installment
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| n.(instalment)分期付款；(连载的)一期 | |
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120
morbid
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| adj.病的；致病的；病态的；可怕的 | |
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121
craving
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| n.渴望,热望 | |
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122
solicitude
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| n.焦虑 | |
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123
joyous
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| adj.充满快乐的；令人高兴的 | |
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124
determined
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| adj.坚定的；有决心的 | |
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125
confiding
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| adj.相信人的，易于相信的v.吐露（秘密，心事等）( confide的现在分词 )；（向某人）吐露（隐私、秘密等） | |
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126
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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127
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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128
connubial
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| adj.婚姻的，夫妇的 | |
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129
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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130
lustful
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| a.贪婪的；渴望的 | |
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131
vagrancy
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| （说话的，思想的）游移不定； 漂泊； 流浪； 离题 | |
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132
anticipation
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| n.预期，预料，期望 | |
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133
realization
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| n.实现；认识到，深刻了解 | |
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134
maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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135
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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136
immortality
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| n.不死，不朽 | |
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137
enactments
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| n.演出( enactment的名词复数 )；展现；规定；通过 | |
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138
impulsive
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| adj.冲动的，刺激的；有推动力的 | |
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139
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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140
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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141
attentively
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| adv.聚精会神地；周到地；谛；凝神 | |
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142
withhold
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| v.拒绝，不给；使停止，阻挡 | |
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143
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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144
inquiry
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| n.打听，询问，调查，查问 | |
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145
demonstration
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| n.表明，示范，论证，示威 | |
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146
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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147
adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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148
colonists
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| n.殖民地开拓者，移民，殖民地居民( colonist的名词复数 ) | |
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149
lenient
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| adj.宽大的，仁慈的 | |
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150
consolidation
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| n.合并,巩固 | |
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151
cohesive
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| adj.有粘着力的；有结合力的；凝聚性的 | |
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152
repulsive
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| adj.排斥的，使人反感的 | |
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153
rampantly
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| 粗暴地，猖獗的 | |
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154
inveteracy
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| n.根深蒂固，积习 | |
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155
reconciliation
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| n.和解，和谐，一致 | |
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156
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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157
savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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158
relentless
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| adj.残酷的，不留情的，无怜悯心的 | |
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159
aboriginal
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| adj.（指动植物）土生的，原产地的，土著的 | |
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160
benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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161
inevitable
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| adj.不可避免的，必然发生的 | |
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162
fanatic
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| n.狂热者，入迷者；adj.狂热入迷的 | |
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163
fanaticism
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| n.狂热，盲信 | |
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164
inauguration
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| n.开幕、就职典礼 | |
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165
persecution
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| n. 迫害,烦扰 | |
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166
leaven
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| v.使发酵；n.酵母；影响 | |
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167
contention
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| n.争论，争辩，论战；论点，主张 | |
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168
troglodytes
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| n.类人猿( troglodyte的名词复数 )；隐居者；穴居者；极端保守主义者 | |
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169
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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170
frugal
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| adj.节俭的，节约的，少量的，微量的 | |
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171
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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172
inertia
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| adj.惰性，惯性，懒惰，迟钝 | |
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173
tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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174
bestowal
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| 赠与，给与； 贮存 | |
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175
auspices
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| n.资助，赞助 | |
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176
herds
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| 兽群( herd的名词复数 )； 牧群； 人群； 群众 | |
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177
staple
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| n.主要产物，常用品，主要要素，原料，订书钉，钩环；adj.主要的，重要的；vt.分类 | |
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178
maxim
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| n.格言，箴言 | |
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179
supremacy
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| n.至上；至高权力 | |
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180
stigmatizing
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| v.使受耻辱，指责，污辱( stigmatize的现在分词 ) | |
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181
hatred
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| n.憎恶，憎恨，仇恨 | |
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182
brute
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| n.野兽，兽性 | |
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183
chivalric
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| 有武士气概的，有武士风范的 | |
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184
sneaking
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| a.秘密的，不公开的 | |
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185
brook
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| n.小河，溪；v.忍受，容让 | |
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186
manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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187
opposition
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| n.反对，敌对 | |
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188
overt
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| adj.公开的，明显的，公然的 | |
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189
pusillanimity
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| n.无气力，胆怯 | |
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190
plebeians
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| n.平民( plebeian的名词复数 )；庶民；平民百姓；平庸粗俗的人 | |
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191
provocations
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| n.挑衅( provocation的名词复数 )；激怒；刺激；愤怒的原因 | |
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192
inception
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| n.开端，开始，取得学位 | |
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193
stamina
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| n.体力；精力；耐力 | |
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194
laborer
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| n.劳动者，劳工 | |
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195
liberated
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| a.无拘束的，放纵的 | |
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196
citizenship
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|
| n.市民权，公民权，国民的义务(身份) | |
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197
initiatory
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| adj.开始的；创始的；入会的；入社的 | |
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198
incurred
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| [医]招致的，遭受的； incur的过去式 | |
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199
antagonistic
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| adj.敌对的 | |
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200
cohesion
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|
| n.团结，凝结力 | |
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201
defiance
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|
| n.挑战，挑衅，蔑视，违抗 | |
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202
cosmopolitan
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|
| adj.世界性的，全世界的，四海为家的，全球的 | |
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203
sane
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| adj.心智健全的，神志清醒的，明智的，稳健的 | |
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204
asylum
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| n.避难所，庇护所，避难 | |
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205
discord
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|
| n.不和，意见不合，争论，（音乐）不和谐 | |
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206
legitimate
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|
| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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207
tangible
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|
| adj.有形的，可触摸的，确凿的，实际的 | |
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208
labyrinth
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|
| n.迷宫；难解的事物；迷路 | |
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209
redeeming
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| 补偿的，弥补的 | |
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210
bespeaks
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|
| v.预定( bespeak的第三人称单数 )；订（货）；证明；预先请求 | |
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211
abiding
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|
| adj.永久的，持久的，不变的 | |
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212
exterminating
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| v.消灭，根绝( exterminate的现在分词 ) | |
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213
musket
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| n.滑膛枪 | |
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214
gratitude
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|
| adj.感激，感谢 | |
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215
dictates
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|
| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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216
concord
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| n.和谐；协调 | |
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217
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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218
adoption
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| n.采用，采纳，通过；收养 | |
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219
conclusively
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| adv.令人信服地，确凿地 | |
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220
rehearsals
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| n.练习( rehearsal的名词复数 )；排练；复述；重复 | |
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221
sordid
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| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
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222
dealers
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| n.商人( dealer的名词复数 )；贩毒者；毒品贩子；发牌者 | |
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223
utterly
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| adv.完全地，绝对地 | |
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224
restrictions
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| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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225
avowal
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| n.公开宣称，坦白承认 | |
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226
contented
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| adj.满意的，安心的，知足的 | |
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227
seclusion
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| n.隐遁，隔离 | |
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228
allusion
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| n.暗示，间接提示 | |
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229
suffused
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| v.（指颜色、水气等）弥漫于，布满( suffuse的过去式和过去分词 ) | |
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230
scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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231
mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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232
margined
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| [医]具边的 | |
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233
palatial
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| adj.宫殿般的，宏伟的 | |
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234
microscopic
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| adj.微小的，细微的，极小的，显微的 | |
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235
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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236
superstitious
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| adj.迷信的 | |
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237
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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238
obtuse
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| adj.钝的；愚钝的 | |
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239
configuration
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| n.结构，布局，形态，(计算机)配置 | |
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240
hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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241
inscription
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|
| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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242
surmounting
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|
| 战胜( surmount的现在分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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243
portico
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| n.柱廊，门廊 | |
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244
scroll
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| n.卷轴，纸卷；(石刻上的)漩涡 | |
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245
underneath
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|
| adj.在...下面，在...底下；adv.在下面 | |
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246
inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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247
chagrin
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| n.懊恼；气愤；委屈 | |
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248
erased
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| v.擦掉( erase的过去式和过去分词 )；抹去；清除 | |
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249
quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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250
legitimately
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| ad.合法地；正当地，合理地 | |
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251
intercourse
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| n.性交；交流，交往，交际 | |
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252
dedication
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| n.奉献，献身，致力，题献，献辞 | |
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253
peculiarities
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| n. 特质, 特性, 怪癖, 古怪 | |
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254
arrogation
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| n.诈称，霸占，篡夺 | |
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255
bodes
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| v.预示，预告，预言( bode的第三人称单数 )；等待，停留( bide的过去分词 )；居住；（过去式用bided）等待 | |
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256
pretext
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| n.借口，托词 | |
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257
coveted
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|
| adj.令人垂涎的；垂涎的，梦寐以求的v.贪求，觊觎(covet的过去分词)；垂涎；贪图 | |
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258
continental
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|
| adj.大陆的，大陆性的，欧洲大陆的 | |
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259
covets
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| v.贪求，觊觎( covet的第三人称单数 ) | |
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260
fealty
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| n.忠贞，忠节 | |
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261
enjoins
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| v.命令( enjoin的第三人称单数 ) | |
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262
nominal
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| adj.名义上的；(金额、租金)微不足道的 | |
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263
bribe
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| n.贿赂；v.向…行贿，买通 | |
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264
watchful
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| adj.注意的，警惕的 | |
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265
meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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266
choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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267
maze
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| n.迷宫，八阵图，混乱，迷惑 | |
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268
behold
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| v.看，注视，看到 | |
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269
bondage
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| n.奴役，束缚 | |
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270
fangs
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| n.（尤指狗和狼的）长而尖的牙( fang的名词复数 )；（蛇的）毒牙；罐座 | |
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271
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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272
attested
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| adj.经检验证明无病的，经检验证明无菌的v.证明( attest的过去式和过去分词 )；证实；声称…属实；使宣誓 | |
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273
remonstrance
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| n抗议，抱怨 | |
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274
creed
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| n.信条；信念，纲领 | |
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275
transgression
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| n.违背；犯规；罪过 | |
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276
premature
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| adj.比预期时间早的；不成熟的，仓促的 | |
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277
dispense
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| vt.分配，分发；配(药)，发(药)；实施 | |
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278
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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279
beset
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| v.镶嵌；困扰，包围 | |
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280
chide
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| v.叱责；谴责 | |
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281
presumptuous
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| adj.胆大妄为的，放肆的，冒昧的，冒失的 | |
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282
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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283
frailties
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| n.脆弱( frailty的名词复数 )；虚弱；（性格或行为上的）弱点；缺点 | |
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284
truthfulness
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| n. 符合实际 | |
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285
transparent
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| adj.明显的，无疑的；透明的 | |
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