Chapter 11 Part 1 of Lymanora, The Island of Progress by Godfrey Swevin. This LibriVox recording is in the public domain. Ethics Part 1 I afterwards found that Imanora necessarily differed from Imanora as widely as age from age or man from man, it being as it was the universal outlook of so progressive a people. What one centennial amount of vision foresaw as a possibility the next viewed as an accomplished fact. What one century peered into the darkness to describe, another brought into the daylight of achievement, and a third antiquated. But there were other and wider differences than this I have stated. Though all the phases of the civilization were reviewed in relation to the future, only one phase took prominence and gave character to each Imanora. In the earlier periods, after the purgations, the physiological and biological science and arts predominated, for the elders were most anxious then to bring the physical basis of their life up to the level of quickening progress. Then came the periods specially devoted to advanced in chemistry and physics and the other sciences and arts that gave them new power over the outside world. One century was the great astronomical period, when the imagination of the race stretched out with yearning to other stars. Another was the great inventive era, when it seemed as easy as a dream to make new machines which should open out wide prospects of additional conquest over nature and humanity. During the more recent centuries, ethics had again come to the front, new points of view having been shown by the great discoveries and inventions of many centuries. The first Imanora after the series of purgations was complete had been predominantly ethical. The race had banned its attention so exclusively upon the crimes and vices which had hindered their advance for ages that they could think of almost no other development than the ethical. The elders had been investigating for years little else than the defects in the moral nature, their basis in the physical system, and the methods of remedying them. They had come to the conclusion, after all their researches, that nothing could be done for the cure of the minor vices till the most vicious and effective characters had been cleared out. A systematic purification of the common wheel must proceed attempts at moral reform. Most of the purgations were managed by wise and cautious diplomacy, the bait of more than their share of the wealth of the island in portable form, and the chance of a new country in which to indulge their vices to license, induce them to ship off to a distance. Only a few needed forcible measures to make them remove. The line and hypocritical, the licentious, and the envious and jealous, the boastful and the epicurean, the religiously intolerant and superstitious, readily seized the opportunity of seeking a country where they might make their own laws and shape their customs to cert their special weaknesses. The warlike and murderous and the thievish and socialistic thought they could force a still better bargain. They had strong inner doubts whether they would be likely to have as fine arena for their talents in a new country, and whether they would make the best companions for one another. An increase of the inducement had little effect on them. They felt that their special vices would lose half their attraction when removed from the presence of the contrasted and shrinking virtues. Much of the pleasure of a murder or a theft lay in the necessity for its concealment, and the ingenuity required to evade punishment. The occupation ceased to be fine arts as soon as they became the occupations of the whole community. To these criminal sections of the race force had to be applied before they left the island. It had to be a policy of deportation. It was little wonder that for a century after the absorption in such work the civilization of Limanora was essentially ethical. To rid themselves of every trace of the detestable vices of which they had just seen the worst specimens deported over the horizon became the one aim and ideal of the now expurgated people. Development seemed nothing more than greater ease and habitualness in the virtues. To be pure, truer, more tolerant, more generous, more gentle and modest and loving was their one idea of progress. The outlook from the first Limanora was towards an ideal of such benignity and kindness as would make all personal relations easy and happy, beyond the conception of other nations. The first few decades of the next century gave them exhilaration in the pursuit of the same. They took the greatest delight in eradicating the seedling ferocities of their savage past. Spite, ranker, disdain, pitilessness, vanity, surliness, ingratitude, partiality, want of candor, acerbidity, meanness, and all uncharitableness were rigorously checked and every thought or energy that might, when abused, tend in these directions was finally mastered. It was a delight to help one another in the crusade against these petty defects. Nothing seemed so noble or progressive as to spend every leisure moment on cultivating the generous attitude towards one another. But they soon saw the limits of such a progress. The virtues became easy and common to all, and it grew difficult to find new ethical worlds to conquer. Most of them indulged too eagerly in introspection and some turned morbidly self-critical, finding defects where there were none. Imagination became a factory of petty faults and vices. The result was new and real faults, which threatened to maim their civilization and bar their further progress. They were painfully self-conscious, faring less the eyes of a neighbor or comrade should discover in them germs of moral disease, which had escaped their own microscopic criticism. They shrank from beginning any enterprise. They feared to come to decisions or make resolves lest they should be wrong. They tolerated and even encouraged faults and defects in their friends, which they would have drastically eradicated from their own natures. They nursed in pity and generosity, weak characters and disease systems into length of life, and shrank from forbidding them parenthood and posterity. They strained at gnats and swallowed camels and indulged in constant causatory. In short, the whole race fell into a chronic spiritual invalidism and many of them were afflicted with moral hypochondria. They felt the pulses of their souls daily and hourly, and were ever haunted with the fear of the old vices returning on them, so losing their masculine grid and self-command. Finally they threatened to become a race of sinueless effeminates with nothing but spiritual collapse and palsy before them. It was clear that this microscopic introspection and moral unrest must cease if there was to be any real advance. They had already recognized that ethics developed by stages and that any attempt on the part of a race to force it beyond the intellectual point of view which they had reached only ended in temporary failure and retrogression. No new moral outlook can be attained unless reason has ascended a higher mound of vision. Revelation can never come without new achievement. A fixed quantity of ethical knowledge in a nation is moral death, and to systemize ethical maxims into an absolute code for all time is to enslave the reason of the world. For what is the almost unattainable ideal of one stage of racial development is the antiquated truism of a later stage. Savage man compares ill in polity and moral code with the republics of the be and the ant, just as his engineering and architectural skill are infantile beside those of the beaver.  How unadvanced even the most civilized are in truth and loyalty compared with the dog. How weak in the reasoning that is based on the reports of the senses are men in general compared with the wild animals. There is evidently an infinite variety of stages in the ethical and intellectual development and vision of man as there is in those of the animals. The most advanced human beings, just like the least advanced, are in some points lower than the beasts. But man can, if he will, have mastery of his circumstances and conditions in as much as he can examine himself by reflection and tends to examine himself through self-consciousness. The power and tendency, however, are only fitfully taken advantage of, and it is therefore at long intervals that even the best races accelerate the pace of their progress beyond that which nature herself indicates. The elders, and through them the people, were persuaded that this absorbing pursuit of ethical improvement must be abandoned. The development of the physical system was the first distraction that they thought of, and their bodies grew in muscular power, in grace of form, and in lithiness of movement. It was during this athletic period that flight through the air was achieved. Then, too, physiology and medicine grew into real sciences and began to direct the evolution of physical man and the struggle against the hosts of microscopic parasites that overpopulate the elements and have to seek pastures in the human body. It was in this era, too, that they mastered the secret of prolonging life, and began the series of experiments in food and other forms of sustenance and in heredity, which ended in giving them centuries instead of decades to live. It soon came to be noticed, however, that a new but analogous hypochondria began to seize even the youthful athletes of the race. There was too much direct attention paid to the state and development of the body to be wholesome. Athletic egotism became rampant, and as a result of it a scorn of intellectual pursuits. It was as truly a diseased state of the human system as the moral invitalism with which they had been affected in the previous era. Thues and sinews were measured and examined with scientific minuteness. Muscular development was appraised and applauded as moral qualities had formerly been. The spirit began to be impoverished. The brain decreased in weight and fineness of convolution. Psychic introspection was coming to be as painful and masterful a disease as moral introspection had been. Diet and exercise became the absorbing topics of daily conversation, and nothing was invented but machines for training the body. Most palpable of all the consequences was the growth of arrogant gait and rough manners, and this was the first symptom to call attention to the new malady. It became clear to the elders that the worst form of adivism, returned to the savagery that is just above animalism, was about to reappear, and with it would come weakened heart and lungs and disordered digestion, for the new training overstrained all the organs and threw them into disrepair. The conclusions drawn from these two experiences were that variety of occupation was one of the first essentials of mental and bodily health, and that absorption in the improvement of any part or section of the human system induced disease both of mind and body. Morality and health are better cultivated as indirect aims of individual existence. They defeat their own ends when they become egoistic or introspective. In order to remedy the evils which were threatening the life of the state, its framework was completely reformed. To every family an individual was assigned an external work that would draw the thoughts away from self for the greater part of the twenty-four hours. Every mature member of the community was expected to achieve something unconnected with himself every day. Exercise merely for amusement was cut down to a minimum, and in order to keep the body in full vigor, the center of force was organized, where every man and woman had to do so much useful physical work in the round of the clock. The care of the health, both mental and bodily, was handed over to the medical elders, who were, first of all, the healthiest and healthiest minded of the older men of the nation. Watching for symptoms of disease in one system, whether moral or corporeal, fell into oblivion, and the great era of external achievement began. Man of work was its chief principal and the source of its success, but no one was allowed to fall into excessive specialism, such as would atrophy all but one set of faculties and energies. No part of the body or mind was left without daily or weekly exercise. The elders mapped out the various types of intellectual and physical work from which a man or woman might select to fill leisure time. One had a large choice within a limited number of kinds of work, generally kinds of work which were dissimilar to his special employment. If it were left to a man to choose his own type of distractions, he might select that which would feed high the sides of his nature he most used, and atrophy those that most needed development, for ease of application is an important factor in his choice of exercise and amusement, and might become too dominant. It was not in order to assimilate the basis of the natures of the community in this limitation of leisure employments was adopted. On the contrary, one of the subordinate names of the elders was to introduce as a great variety as possible into the talents, faculties, and tendencies of the race. Equality and still more similarity of members of a community they well knew from the laws of nature meant stagnation, if not complete national death. Throughout the cosmos it was the unequal degree to which various bodies' existences shared in different types of energy and produced the unstable equilibrium we call life. The de-separate masses of the planets induced those currents of the influence we call gravitation, one of the greatest sources of power in our world. The differences in temperature between the sun and the planets make it of such fast importance as a source of heat and energy to them, and it is the difference of two bodies as to the electric state that induces currents of electricity between them. As soon as there is equilibrium of all the atoms or bodies or existences within a certain sphere of influence, there ceases to be movement in it and death supervenes, and if all bodies and existences in the cosmos had an equal and similar share of all its elements and forces, it would be dead. The deity himself, the sum and source of all life, must as an external existence have an ending variety. The law of the universe is the law of the political and moral world. There can be no life where there is complete stable equilibrium, that is, where every member of a community is exactly similar to every other member in privileges. Currents of influence cease, impetus and motive vanish, desire and yearning and love disappear with passion and ambition. The socialistic ideal is social and political death. The everlasting flow of influence or power from point to point is the essential condition of vigorous existence in a community or race. Therefore, one of the chief subsidiary aims of the directors of Lymanora was the creation of a variety and inequality of nature and position. This made them adopt the family as a unit in the state, for in the family there would be shelter for any new individual talent, and her reddy would cherish and increase as it was handed on. In western states the influence of family over its children ceases not long after boyhood or girlhood, and the world soon puts them into the same molds as its favorite men and women. Individuality and originality in most are plain down by the recognized conventions. A longer continuance of family life and influence would secure and strengthen any new variations in a talent or tendency, till the character was strong enough to stand by them as its own and defend them against the criticism of aliens and strangers. Diversity and unity was the ideal of family life in Lymanora. The elders of a family watched with eagerness for any modification of the special faculties or powers, and nursed it with the most anxious care. If they decided that it would assist the advance of the race and the medical elders were ever suggesting the proper cross for producing a new variety of the old talents. Indeed one of the most responsible duties of the council of elders was to decide as to the matings and parenthoods of the community. In this lay they felt the guidance of their destiny, the real germ of the future. Thus and thus alone were they able to keep up that divergence of new species which would ensure an ever-quickening flow of life in the race.  Such rivalry, they thought, would be worse than none, for it would at last drive them to adopt the means and weapons of the rivals, which they considered wholly retrograde and evil. It would not be unlike a competition between man and the wild beasts. Any kind of communication with those who were below them in civilization and deliberately unprogressive was certain to taint and drag down, and the strong consciousness of this fact checked the natural tendency of such benignity as theirs towards missionaryism. At the same time they knew well that no people would ever advance without competition and the struggle that ensues on competition. They greatly encouraged variation and inequality within their state, but were certain that this was not enough. There must be the knowledge, if not the immediate presence, of another type of being, similar to their own yet higher in some features in order to stimulate advance. To get this was the object of their system of couriers into space, both mechanic and human. They were never weary of gathering in all possible indications of higher intelligences in extra-terrestrial elements and regions. For a long period they had been satisfied with the reports of their idrovimal lands and other recorders of advance which occurred on the earth, out of reach of their unaided senses. But it gradually pressed itself home upon them that the comedy of terrestrial existence gave no stimulus to progress, disturbed their laughter, or scorn, or indignation, or discussed too often to edify. Rare indeed was it to witness a deed or phase of civilization that gave them a new model, or inspired them to a higher life. It was, as a rule, degrading to watch beings in their own shape waste their noble faculties on the cruelties of war, the meannesses of commerce and industrialism, the pettiness of social intercourse, and the girls' deceits and pretenses of politics, diplomacy, and public life. Year by year the racial energy was drawn off from the spectacle of terrestrial history. It grew less and less attractive, and the elders came to the decisions that it had almost better pass unnoticed by all but the most mature and experienced. It became the more necessary to open up other spheres of stimulus and inspiration. The thoughts of the race gravitated, first to other stars, then to the exuberant life they found in interstellar space. For a time they thought that only in other worlds could be found intelligences like their own to stimulate them by their competition, and their intellectual energy was set upon opening up intercourse with the inhabitants of these. The imaginative families published book after book on the possibilities and means of stellar intercommunication, and afterwards of stellar migration. Astronomy had its subsidiary and allied sciences and arts for several centuries outpaced all others in development. The world began to seem narrow and prison-like, so eager was limanor and thought after stellar flight. All the conditions of voyaging through space were investigated. All available means experimented on. All the possible routes their laws discovered. It seemed as if within a few centuries the round of earth would be spurned, and the nearest star colonized by terrestrial beings. The discovery of the varied life inhabiting the ether gave pause to all such speculations and schemes. It was manifestly possible to find stimulus from intelligences nearer than the other planets. Infinite space, instead of being a desert strewn with the wrecks or embryos of stars, is as full of life, and of the elements and nuclei of life, as any world which spins through it. They had ever counted it as unlikely that life and the life energy of the cosmos should be confined to the star dust strewn over it, or that its vast interstellar spaces should be given up to nothing but the passage of rays from star to star, cold and inhospitable to every form of existence. They felt it to be more in accordance with the lavishness of nature that these spaces should be life-crammed instead of life-proof. Why should life be unable to adapt itself to the conditions of space, when it has been found to adapt itself to the bewildering variety of conditions existing on the surface of any one world at different stages of its development, and even to the infinite variety of conditions that govern the countless stars? On the first discovery of life beyond the atmosphere they were led by the medical investigators to think that it was merely embryonic, waiting to colonize the worlds that pushed through it. But recent reports and researches showed that the existences of interstellar space were far beyond the rudimental stage. These as intricately organized as themselves left impressions on their super-aerial lavalands. They grew more and more convinced that the senses which had evolved in them, amid the gross atmosphere of the earth and with the gross feeding that alone would suit terrain constitutions, were fit to detect no other creatures than those developed under similar terrestrial conditions. Their more recent and more refined developments of sensuous perception, and still more their latest mechanical inventions, had brought them within range of an infinity they had not dreamt of. Daily came in from above the atmosphere reports that confirmed their old belief in the vast and varied population of space. Beans so constituted as never to impress sight or hearing such as men had, yet fit to hold their own with the noblest spirits that earthly imagination had ever conceived, swam close to their atmosphere, close enough to leave their impress on the sensitive films of their courier instruments, close enough for their own later developed senses to perceive, if only these were more exquisitely trained. What a vesta of new stimulus the knowledge opened up to their imaginations. There was no more need of projects for stellar migration. Here were the beans loftier than themselves at the very gates of their senses, possible sources of exalted if not divine influence. Out of them would flow into this little island, energy that would give measureless impetus to its inhabitants. Who could place a limit to the nobleness of the existences they might find in the ether, once they were on this track, and were refining and ennobling the perceptive power of their senses? There was no conceivable end to the ethical elevation and development they might reach, now that they had pierced the prison walls of the earth. The sublimer amongst their old beliefs were indeed coming true in the fuller fruition of scientific discovery. These they had long laid aside, lest they should be mere fancies based upon illusions and delusion, when they saw the evil that were versions of them by churches and priests worked amongst men. Till they discovered a sounder basis for them that faith-mongers asserted for their crude superstitions, they felt they must not entertain them seriously, or found action upon them, and over they threw them, till they should find their way to them again upon the solid ground of scientific reason. Now that they saw a wider horizon before them, they knew that they need no longer seek stimulus in the races of men that they had left so far behind them, and they rejoiced. For, though they were ever noble and wise individuals to be found here and there throughout the masses of the nations, and though they knew that these set the standard of morality to the world around them, the bulk of men lagged far in the rear and often, when unnoticed, sneaked into the barbarity and vice which they had been persuaded to abandon. The moral law of a nation or race or period is voluntarily carried into practice only by the few best of the mature men and women. In fact, their lives and characters are the makers and arbiters of the moral law. Their fellow countrymen and contemporaries feel the ideal thus held out practically before them as a mysterious influence that surrounds and shepherds them into the path of right. Sometimes, if the age or nation has degenerated, the mystery comes from the best men of the past through books or still more powerfully through tradition and instinct. This uncountable influence they call conscience, or the sense of duty, or the voice of God, or some other name that indicates its mystery, its directing power, and its superior standpoint. Priests and primitive legislators try to formulate its commands in definite codes, and at a later stage thinkers and philosophers attempt to reason out its maxims, and find a unity and universality in them. But the influence defies such codification and rationalization. With the growth of the ages it overflows and antiquates the primitive attempt at its petrification, and the variety of codes in different races or in different periods, laughs to scorn all efforts at finding a universal basis for them. As soon as a code is proclaimed or a philosophical system worked out, it begins to be antiquated. The best find a better ideal in front of them, and striving after it, reveal the flaws in the life they have hitherto lived, or they reassign themselves passively to the drift of circumstances and degenerate into luxury and license. In the one case the influence overflows the code or system, and makes it seldom necessary or apparent to the view of the race. In the other it ebbs from it and leaves it high and dry. The flouted, neglected wreck of an age gone by. After all, moral law is nothing but the example and character of the best of them working dimly upon their yearning and capacity for advance, and their best are limited by the point of view of their time and surroundings. A progressive race or age soon discovers the flaws in its accepted codes or systems, and throws doubt on their authority. It is only in a stagnant or retrograde period that there is no skepticism or free thought. Sufficient unto it is the law that has come down out of the past. So satisfied are its people with it that they never live up to it, and never feel any qualms of conscience or entertain troubled thoughts about its neglect. Developing civilization means developing ethics. The best of a race advances to higher points of view, and soon come to be astonished at the narrow and primitive moral law their forefathers have handed down to them. As they advance in ideals, the conscience of the mass of their countrymen or contemporaries advances too. What is the rare virtue or heroism of the noblest of one age, becomes the commonplace of the next. What was the weakness or vice of all becomes the crime of the outcast and atavist.  Addressed to a whole people, they imply an age of the greatest rudeness and ferocity. I realize this more and more clearly as I continue to live amongst this wonderful people, and to see into their lives. The criminal and grossly atavistic had long ago been swept out of the island and vicious tendencies against the moral law of past ages had vanished before selection, crossing and training. They would have laughed if they had not been enjoined not to kill, or steal, or lie, or commit adultery. It would be like telling the civilized Europeans not to eat each other, especially when uncooked, or telling the latter-day Englishmen not to enslave his brothers. The proud tribes of wild men counted it as one of their noblest prerogatives to banquit on their slain foes and even on their dead relatives, and the fathers of the present race of English and Americans, sensitive as these latter are to the crime of enslavement, held their slaves with no feeling that they were outraging the moral law, whilst their grandfathers winked at the horrors of the slave trade. The best protested in gradually their opinions, and still more their characters and lives, sank as a mysterious influence into the hearts of the race. The next generation felt the protest as a moral law and a conscience, stinging them to advance to the standard of their noblest. The Greeks and Romans describe and applaud in their finest literature vices that modern men are ashamed even to mention, and it will be the same with acts and conduct that the nineteenth century society condones and even boasts of. If the European world advances, in a century or two respectable men and women will be ashamed to hear them spoken of. The liman-orange repudiated scorn of their lowly kin, the animals. They had long ago shed that blind and false shame which rejected the affinity of universal nature. Man was as truly kin to as lower representatives to the mammoth as the mammoth to the mollusk, or the mollusk to the microbe. It is true they desired close proximity to the nonhuman animal as little as they did to undeveloped or degenerate man. Intercourse with a lower stage of life and intelligence they had long ago proved, leads ultimately to adoption of some of its features and much of its standard, even where there is in it the aloofness of the master to a slave, or the tamer to his beast. They desired no masterdom over lower natures, and so they exiled all animals and all degenerate or undeveloped men from their island. They welcomed, however, every indication of approach to human traits or human intelligence in any section of terrestrial life. It was to them no bewilderment that they found most species of animals more courageous and many more provident and keen in their outlook than most men, some of them more tender and humane to their fellows, some infinitely more loyal than the most advanced races. It is difficult to deny, not merely the higher emotions, but the more difficult processes of reasoning to many of the animals. The cunning of man is often outwitted by them. Facts like these, instead of driving them to find subtle methods of explaining them away or denying them, urged them on to greater effort in their own evolution. They saw in them evidence that the whole creation was striving upwards, that they resolved to obey the universal law more and more fully and to quicken their pace. Any new observation of animal intelligence or advance only confirmed their faith in the rational spirit that was working, but half seen throughout the universe, and gave them greater impetus on the path of development they had chosen. Every new age had seen them rise above the possibility of some old vice or evil tendency, reach some new and higher mound of ethical vision, and describe some nobler ideal ahead of them. They were far out of reach of any return to the fierce vices or defects of a lawless or militant past. Never since the exile of Nula had they observed any tendency to belligerent adivism, and his return, purified and elevated, had finally buried in oblivion that dead and degenerate preterition. Thieving had vanished with such warlike means of destroying and restoring the balance of political power, and as possibility ceased with the devaluation of all property but time, talent, and character. Once time was taken as the standard of everything of value, instead of any dull, dead stuff like gold or jewels or land or houses, the whole view of property had changed. For time is a living, moving entity that becomes great or little, valuable or valueless with the method of using it. The life of man limits it in quantity as far as existence on the earth is concerned, and as soon as a race realizes this, it is the rarest and most highly prized commodity in the world. Nothing can take away its value but the heedlessness or indolence of its possessor. No man can steal it from us but ourselves. For many ages then it was in terms of time that the Lymanorns had expressed everything of value, even talent and character were thus expressible, for their chief value lay in their development. They were estimated according to the rapidity with which they could advance a definite and measurable stage. Thus theft became an impossible crime in this island, the true standard of all value being inseparable from the life that possessed it. Lyne and hypocrisy and all the crawling vermin that spawned from them had long ago been ejected from their systems, and whenever adivistic symptoms of them had appeared in any child, they were cauterized by every known method, gentle or drastic. The task of cleansing the community of insincerity and artifice had by no means ended with the exiling of all known liars and dissemblers. Open untruth and fraudulence vanished when the development of the intelligence and observation of the people made it easy and universal to divine motives and inner thoughts quite apart from the word or the act. Yet there was still in some a tendency to invasion or equivocation or overstatement. The rags of the old conventionality still hung about them, and unawares would check them in their utterances and old fear lest candor should be ill manners, lest their freedom should hurt the feelings of their auditor, or rouse the sleeping tiger in him. Here by year was all this getting eradicated, but the process was quickened by the evolution of the magnetic sense and by clarifying the tissues of the body. The more transparent the human system became to the senses, and the keener the senses grew, the less Q and the less chance there was for concealment of emotion or thought. They were all thoroughly trained in the anatomy and physiology of the body and the brain, and in the science that taught the physical equivalents and accompaniments of each type of thought and emotion. Even without their preternaturally keen senses they could tell from their practical knowledge of the human system the natural results of any word or act, and their eyes and ears could detect signs of emotion or motive which seemed to be non-existent. It was, however, their magnetic sense that was the greatest foe to all deception or concealment. They could read the feelings that stirred in the heart of a neighbor, and were even conscious of the definite thoughts passing in his brain. The physical equivalents and symptoms of certain emotions and passions that used to be common before the exilings and are too common in all other races were scarcely ever to be found in any mature Lymanoran. They had to be studied in the bodies and especially in the faces of children. Jealousy, envy, hate, malice, anger, lust had become obsolete in the race, and only the young were afflicted with them now. They were classified as mild spiritual diseases that might, if neglected, risk the permanence of the child in the community. They were the record of a stage through which the race had long ago passed, and they were treated as no fault of the child itself, but its legacy from an ancestor it could not be made responsible for. Great pains had been taken with these moral childish, maladies in former periods, with the result that their appearance was now seldom virulent or dangerous and never fatal, and that every household knew by heart the simple rules and specifics for checking their development. The worst characteristic of them was that they were infectious, but the solitary system of education rendered this inoperative. In fact, this epidemic nature of the moral disorders of children made the adoption of the one child household and the one pupil school seem an absolute necessity. Occasionally, through some strong had a vistic taint in the nature, the appearance of one or more of these maladies in a child threatened its whole spiritual life. Then all the science and wisdom of the island were brought to bear upon it. The nerves and tissues of the part of the human system affected, whether in brain or heart, were isolated and powerful electromagnetic instruments were applied to them, so as to atrify them and render them inactive. The most successful educators of the island were joined to the parents or pro-parents in the effort to get rid of the evil, and the child or youth was constantly brought into intercourse with the noblest natures who exercised to the full their morally healing powers. If the maladies still tainted the nature up to maturity and outbalanced all the good in it in spite of such continued, curative efforts, then were the elders sadly driven to the ultimate step of deporting the diseased personality. But this had not occurred for generations, and it was hoped that the necessity for drastic remedies would cease in a few years. Already the virulence of these childish ailments had almost disappeared, and they had grown so mild in their attacks, that few but the guardians observed their approach. They were generally confined to fixed periods of childhood or youth, periods that correspond to the ages of past history in which they severely raged in the natures of their ancestors. But every new generation saw these periods shortened and driven farther back towards the beginning of life. The sense of shame that attaches to some or all of these emotions in the best of advanced races is a sign that they are recognized as moral maladies, and that with further advance they will be forced back into the earlier stages of life. But as they are, the need to conceal envy and jealousy, malice, anger, and lust and their symptoms is felt and this induces and confirms widespread habits of insecurity and deception in most civilized peoples, western as well as eastern. This desire of concealment has seated the habit of dissimulation so widely and so deeply in the breasts of all that the bolder and more roughly practical openly avow it as a means necessary to their advancement in life. It had been felt ages before in Lymonora that as long as these hateful emotions lurked in the hearts of men and women, there could be no final expulsion of the still more hateful in sincerity. Now that they were relegated to childhood, concealment of the inner emotions had vanished and the habit of petty vision and dissimulation had been entirely eradicated. Even the histi-ironic in manner and gesture and facial expression had disappeared after having been subjected to drastic treatment. It had been criticized and derided whenever it showed itself in any youth, for it was only by the young and immature that so crude and artificiality could ever be adopted. One of the last refuges of insincerity was artificial self-abasement. As soon as humility before the daily marvels of the universe came to be a common attitude amongst them, its ape, spurious self-deception, appeared. Young men and women would grossly understate their achievements or claims, chiefly in order to set up a reaction in the minds of their friends and companions, and tempt them to overstatement. Ridicule soon put this habit of poor and common natures to rout. The Lymonorans were now proud of anything they had done well or nobly and were not ashamed to acknowledge it. They were willing without vaunting or mock modesty to talk of any invention or discovery, or any good or courageous deed, but in that simple, ingenious way which revealed nothing but anxiety to enlighten others as to the methods of success and to stir them to advance beyond it. They needed none of that self-advertisement which is the bane of advanced and ambitious civilizations. Everything of merit in their conduct and labor and its products was valuated. They knew with an exactitude that left no room for misacceptation by their friends and companions. Everyone was so eager to find an advance in his neighbor's work or system that no effort was needed to explain or commend it. When done its merits would be recognized to the full. The elders in their periodical reviews of the work and the progress of the community would estimate it at its full value, and it was one of the most important parts of the training of the youth to appraise the value of every deed and step with the strict impartiality of judgment. To meet out justice to everything in life was impressed upon the young nature as one of the foremost duties, and to see every feature of history and existence with a dispassionate and unerring eye was one of the chief aims of Lymanorn education. Thus it was that for a time they enjoyed the comedy of life as it passed in other regions of the world, for they could see very clearly the exact merits of every man and every deed, and the credulity and infatuation which made them unrecognizable in popular estimation. Lymanorn reigns supreme and the best of the comedy was the ease with which some masters of the art of self-advertisement could swell their puny proportions into the appearance of colossal amplitude. They knew every stop in public opinion, and they could play on its gullibility with consummate art. The Lymanorn was taught to place every human achievement in the perspective of the future, and as he looked and heard through the Idova Milan, the whole life, as it went in other nations, seemed one contained bathos, ridiculous disproportion between what it appeared to be and what it was. But they ever saw a darker side to the spectacles they witnessed through this singular instrument, and their laughter was softened and modified by indignation and sorrow. There was a counterpart to the gullibility and applause in the deep-rooted habit of detraction and slander. If any had the power to see conduct and men as they were, impartially and clearly, they were not allowed to use it, so busy were the tongues of traducers and parasites. All human needs were either underestimated or overestimated, generally underestimated if the doer or possessor had no favors to bestow and no power or influence to exhibit. Aspersion and backbiting were common habits, for the majority were undistinguished, and only in courts and the circles of the great did that overestimation find any headway. A trivial yet pathetic phase of the comedy was the excessive self-esteem that ran parallel with the torrent of detraction. In Lymanora the fountains of both had dried up together. For vanity is the efforts of a man's emotions to compensate for the fraud that others constantly commit upon reputation. Robbery of material things is sternly repressed in most civilized communities. Thus far have they attained their hostility to socialism. Finally one or two have begun to be an easy about fair fame as a possession, more valuable than any wealth, and have attempted to formulate the crime in some crude law of libel that is found yearly as inadequate and as primitive as one of the codes of ancient legislators. But the petty robberies of good fame rather than the open brigandege of it make none feel safe. Tongues will keep wagging, as long as they wag, and conduct or character of some will surely be undervalued. The consciousness of this, that none but the great or distinguished will get their due or more than their due, keep self-esteem alive in the breasts of all, and self-approbation and unceasing attitude. Men feel that they must recoup themselves out of the unwilling feelings of others for the perpetual fraud upon their reputation. Self-overestimation is the natural complement of the consciousness of detraction. Commonly the sensitive organization refuses to rest under the unending injustice and will try to set itself right with the world, but most sink after a time into solemn endurance of the wrong and cease to speak of it, thinking it irremediable. Nothing so greatly astonished the Lymanorans as the concomitant disappearance of detraction and vanity from their midst. One of their earliest crusades was that against evil speaking. It was easier than they had thought, for already the principle of generosity to others had begun to work, and reputation was counted more valuable than any property. When magnanimity had eradicated the habit of disparagement, the training in impartial use of the judgment prevented the nature swinging into the opposite extreme of shouting hosannas over the nothings of daily life. As they gained clear sightedness in estimating human actions and character, they found that the cues of vanity had disappeared. They had no need of crusading against the vice. It had been vanquished. ETHICS PART II Another defect that seemed to have vanished without effort was immodesty. The lustful had been exiled, and it was easy to eradicate from the natures of those that remained all trace of sexual passion, and with it all purancy. The chief purpose of sex in nature, that of propagation of the family, became its sole purpose. And this, by the control which the elders exercised over posterity, grew as rare as death. Its other ends, the development of self-sacrifice and the growth of love and friendship, had been completely detached from it and rationalized. Procreation with the extension of the race into the future was counted so tremendous a responsibility that most preferred to postpone it as far in life as the instinct of the people would allow.  They had become parts of the rational nature when they were thought of at all. There was, therefore, nothing to be ashamed of and nothing to conceal. Immodesty vanished with the cue and motive for modesty. They wore irrelinium draperies more to temper the power of heat and cold, and the rigors of the upper atmosphere, and to aid them in flight, than to hide their bodies from the eyes of others. For the draperies were gossamer-like and semi-diaphanous, and emphasized the beauty and grace of the body as an expression of soul. It was not the face alone that interpreted the mind or attracted by its radiance. Magnetism reigned from every limb, and none of the surface of the body was lost under masses of garments. It all came into play as expressive of the life within. They shrank at first from the unhealthy politity of my body as it appeared when I first donned their raiment. But under the transparency of my new garments it soon lost its ghastly whiteness and acquired the ruddy, healthy tints of the face. For a time I shrank from the eyes of my comrades. But as I grew accustomed to their absolute purity of thought, I lost all consciousness of my body. There can be no modesty or immodesty where there is nothing to conceal. It was one of their subordinate aims to simplify and purify the functions of the human system, so that none of them should be offensive to any of the senses, new or old. By this semi-diaphanous exposure of most of the surface of the body there was far more space of skin for the development of sensations and new types of senses. In their pre-pergation ages, when the greater part of the corporeal system had to be muffled in opaque garments for the sake of what was called decency, the finer modes of perception came to be concentrated in the head and the hand, one sense crowded another and blunted its observations. Now every inch of the corporeal surface was open to the influences of sunlight and magnetism, and the other energies that so freely permeated space. And new forms of perception began to develop over the body, chiefly refined modifications of touch. The region of the shoulders became especially sensitive to magnetic indications. The arms and chest monopolized the finer sensations of muscular force and especially of strain and push. Their feet came to gauge with great subtleness the strength and direction of currents of the wind as they flew through the atmosphere. The spinal region tested the temperature of the surrounding space better than any other part of the body, reacting at once to the slightest change in heat or cold. Another advantage of the half-transparent rain-ment was the ease with which the slightest change of emotion or thought could be seen, making concealment and hypocrisy an impossibility. A third was the aid it gave to the medical elders in their periodical inspections of the health of each member of the community. With un-strengthened senses they could detect the smallest obstruction in any of the organs or tissues, so that a mere passing notice might be enough to report on the health of the people. But if the sex problem had retained its old obstruciveness, the seemingly superficial but really important reform and dress would have been impracticable. Amongst the earliest questions that the limonore and scientist faced was the place of sex in the universe. After minute and wide search they came to the conclusion that it was but an accident of existence on some worlds. It was not an essential of the propagation of life, for some species, like bacteria, multiply by mere fission, so that part of the individual is immortal and others, like the Medusa, and ferns and mosses, alternate asexual with sexual reproduction. It was manifestly no characteristic of the first and lowest forms of life that settled on the earth. In fact, large sections of vegetable life retained the older habit, parallel with the new or sexual habit. Any piece of many plants and trees cut off and thrust into the earth will become a new plant or tree of the same kind without the intervention of a seed or germinative stage. But the change in habit must have been introduced into the world not long after the appearance of animal life upon it, for it is only in the least highly organized animals that parthenogenesis appears in any form. Their conjecture was that sexuality originated from the meeting of germs of two worlds on which life had not gone far on the path of evolution. The newcomers would be unable to adapt themselves and their mode of generation to the new conditions they had to meet, and where members of the two types settled side by side in a position isolated from their kind. The instinct of propagation would evolve out of their proximity a new mode of generation, that would, from the cross-fertilization of two worlds and the combination of the vital energy of both, make a progeny more vigorous and a development easier and more rapid. The species that remained faithful to the parthenogenic propagation, and those that adapted the new mode only partially, fell behind in the evolutionary race. Sexual generation, uniting in itself the vital principles of two universes, swiftly improved the qualities of the species that adopted it and made them dominant upon the earth. Asexual propagation, the easier and more primitive, gave the advantage in numbers of individuals to the vegetal and lowly animal species that clung to it, but left them almost incapable of evolution. On and upwards have passed the dominant species through the invertebrates and the mammals up to man, guided by that bisexual principle which has in it the stimulus of two types of life and two universes. Nor did it seem to them, contrary to the analogy that some worlds should have in the life upon them a trisexual or even quadrosexual mode of propagation, according to the types of vital principle which have settled and continued upon them. Wherever multisexual generation holds sway, their life is rarer but swifter, and evolution carries it into those higher reaches where localization of it upon an orb is unnecessary. It was out of sexuality, they acknowledged, that all the higher phases of existence upon earth had come, love, friendship, self-sacrifice. This too, had given to humanity its nobler developments the irrepressible yearning for another and extra terrain sphere and another life. A vital principle issuing from a different universe seemed to have kept it within the memory of its first home, if not of the free existence of space. And in man at least, this had come to consciousness of itself and led him to religious reverence and devotion and the expectation of immortality. They considered nonetheless the sex had almost finished its task in many worlds, and would, in no very distant age, have accomplished all it could do for the Lominoren race. When a principle of life has done its task it must retire and give place to something better, else it would become retrogressive and wholly evil, a mere despot selfishly stopping all progress. Every race that meant to quicken the pace of its evolution had to take command of it and guide it to its own higher ends. It is the prerogative of the nobler types of man to raise nature above her lower needs. The Lominoren ideal was to develop the creative power of the human system so far that it might master all the secrets of life and be able to mold human beings and breathe the breath of life into them, and thus they would be able to supersede the sexual mode of propagation. As it was, they had gone far towards the complete mastery of the sexual principle, and could mold and guide it to any purpose that the future of the race demanded. They knew the conditions that would govern any new human variety they needed in the state just as well as they could produce new modifications of trees and plants and flowers. They read the nature of each individual on the island as easily as they could read a book. But besides this, they had in the pedigree annals in the Valley of Memory a complete account of all the possibilities of any family or any branch of it. From the developments of recent years and the outlook that they ever kept up far into the future, they judged when some new type of nature would be needed, for some post in the community engage exactly the qualities that would have to be blended in order to produce it. Then turning to the Valley of Memories, they studied the characters and possibilities of the various families that had one or more of those qualities exceptionally developed. By the aid of the physiological and biological experts, they were able to fix the two out of which the individual parents would have to be chosen, and from their knowledge of the character and history of every member, the elders of these two families, along with the medical elders, were able to indicate the man and the woman who would exactly fulfill the purpose of the state. Years were spent on maturing the pair in the directions required and in entangling their imaginations and affections mutually. None were allowed to assume the responsibilities of parenthood till they were matured to their fullest possibility, for they held that all the essential characteristics of the two natures had to be developed before the embryo could be produced in its fullest and most virile form. One of the most singular features of this molding of posterity was that they did not always choose the most highly developed to become the parents of the common wheel. For it had often been found in the past that the individual who had brought his peculiar faculties or qualities to the highest state of refinement in his own life had exhausted the natural wellspring of them, and that he handed them on in most diminished degree to his children. They often preferred in their selection of possible parents, a member of a family who accepted no exceptional energy in the use of its special talent. Sometimes the least active and the least conspicuous were selected. In them individual work had never overstrained their faculty. It lay fallow for a generation, and was likely to spring forth with exceptional vigor the next. To this I attributed their acceptance of my own imperfect nature in their midst and my selection formating with Thairiel. When a pair had bred the child that was required, if they were not conspicuous for wisdom or self-control, it was taken from them and given to a new pair who became its true parents and trained it in the direction it ought to take. These pro-parents were generally more successful than the parents in educating and molding a character. They never allowed the bias of natural affinity to affect the future of the child. The parents, besides being swayed by the pride of parenthood and the vigor of their affection for it, were too closely akin to it in qualities and character to view it from an impartial and independent standpoint, and the pro-parents were as a rule selected on account of their contrastive qualities, qualities which would form the compliment to its own. Though much care was spent on the choice of the stock, they considered it far more important to have the citizens of the future properly trained, and were quite unbending in their insistence that every child should have the most suitable natures in the community to educate it, whether they should be its own parents or pro-parents. Nor for ages had more than one child been permitted in a household at one time. If a pair had proved themselves exceptionally successful in the production and molding of the two children they owed to the community, they were allowed to adopt for a lengthened period the profession of parent, by far the most important, if not really the only, profession in the island. But they must bring one child up to maturity before they undertook another. For they held, there was no problem so complicated, no duty so responsible, no task so exhausting for every faculty, as the training of a human being in its earlier stages. To sculpture a new and noble nature was considered the greatest creative work that a Lymanoran could achieve for the state. The greatest talents that ever appeared on earth could not be better spent than on the parental profession. Another and as important reason for the unitary basis of the household was the moral contagion imperfect natures bring to bear on each other. Children were never allowed together, except under the strictest supervision, for they soon undid all the work of their guardians, and confirmed in each other the retrogressive savagery through which they were passing. Before the Lymanorans had come to their full heritage of scientific knowledge and wise experience, they had allowed for a few generations households of three or more children together, in order to keep up the breed. But they soon discovered this feature of their domestic life to be at the bottom of the slowness of their development and abandoned it. After long experience they decided it was better worthwhile for the race to devote its half a century of the life of the wisest and ableist to the training of one nature than to do any other work to be found in the universe. The greatest book, the most illuminating discovery or invention, was as nothing compared with the living center of development and progress. Parenthood and pro-parenthood, well done, were considered the greatest claims to gratitude and love, and to everlasting memory if there were such a thing. For a man and a woman to have given to the state by fifty years' work a better trained, more nobly-molded character, with larger possibilities than they themselves had, was to have done more than if they had discovered and mapped out a new sphere for science and thought. It was one of the greatest honors, therefore, that the community could bestow upon any pair, to select them a third or fourth time for parenthood or pro-parenthood. That the two sexes were both needed for the training of a young nature to maturity was one of the most unhesitating conclusions from their experience. In spite of the obliteration of all demarcating lines between the sexes as to privileges and duties in the state, there was nothing more clear to them than the permanence of the distinction in their natures, as far as life upon earth was concerned. It had grown less and less marked as the ages went on, and as maternity came to be a mere episode in the long life of a woman, yet it remained as real as it ever had been, passing into every phase of the nature, imaginative and intellectual as well as emotional and physical, and becoming salient and striking in the appropriative era of life. As the animal part of nature fell into greater subordination, it needed keener powers of observation to note the difference, yet it had left its permanent mark upon the spirit. To women was assigned work which required slow continuous effort, for although they were more emotional, they are also by nature more passive. The temperature of the female in all species is lower than that of the male, and in human beings this means less energy and less explosiveness. The woman is ever building up her system by storing sources of energy, the man is ever using up his stores of energy in impetuous outbursts of work. The generations of active employment in which limonore and women had been engaged, and the complete cessation of the warlike pursuits that used to fill the lives of men, had not obliterated these distinctions. The women were still best at sedentary occupations. Whatsoever needed continuity and singleness of purpose was given to them, for they have more unity of nature, and can settle down for long periods to an investigation that would be monotonous to a man, and are on the whole longer lived. So any investigation that was uninvolved, but needed intensity of application on the part of one mind for more than an average lifetime, was handed over to a woman, and where the work of several was required for a generation or two. A woman was always one of the workers in order to preserve the continuity. In the imaginative families it was generally the men who did the most striking work. Their bursts of energy enabled them to go by leaps. They pioneered best into the future. They found the new principles for advance in invention and discovery. The women gathered the material for the sciences. The men invented and applied the great hypotheses leading to new laws and new advances. They also showed the way in progress, and tended rather to revolution than to rest. Whatsoever needed artistic talent was theirs to do. In physical work, wherever rapidity of movement and fitful application of torrents of energy were required, the men took the lead. For they were small and active, having now no distinctively muscular employments like war and hunting to develop their muscle and bone exceptionally. The women, as naturally accumulative instead of prodigal of energy, were larger and more passive, and took up departments of labour that needed long and gentle persistence. In council they were the conservative element, and in all the assemblies but those that superintended investigation into the future. Invention and discovery. That is, in all councils of judgment. They slightly predominated in numbers. If they had wholly guided the community, it would have stood still or moved at a rate that would not have been noticeable in the generations of men. Happily the masculine imagination dominated the civilization, and hence it was ever quickening its pace. But women were no less useful in preventing revolutionary progress, and in making the men wait and meditate over the leaps they thought of taking. It was not so much sex function itself as the impressive had left upon the natures of the people that supplied a rough and ready classification of types. A few of the women who were especially fitted to be mothers were assigned to the maternal profession. Their natures seemed molded to bring forth strong, healthy, unexhausted offspring, fit for the duties of a new advance. There were other women who because of their nervous figure and inclination to exhaust their best energies in work were not the most suitable for the production of children, and yet by their sympathy and wisdom and love of the young seemed especially created to bring up children as citizens. These adopted the pro-parental profession. A third type of women were, on the account of their quick, irritable vigor and their super-emotional temperament and lack of self-control, considered incapable of either function except on rare occasions, and they formed the largest class, the worker women, rarely generative and always uneducative. They were engaged in the sedentary, acquisitive, and continuous employments that demanded no great strain on the imagination or the creative powers or the muscular vigor. But none in the community were wholly freed from daily active work both of body and of mind, not even those whose lives were given up to the profession of maternity. Amongst men all were eligible as fathers, for though there were always a special diet and training for prospective paternity, these might be enforced simultaneously with the usual work. Not all, however, were called to exercise paternity. It was a rare and little-noticed duty, and left small impress on the community. But there were some who on account of their great wisdom and self-control and lofty character were especially fitted for the rearing of youth, and these formed the male pro-parental profession. These had their other duties to perform in the family and to the state as well as to attend to their individual households, but they were dedicated to the guidance of posterity. Their eyes were more on the future than even those of the imaginative families. The rest of the men formed the class of male workers at creative and imaginative work and at muscular work that required agility and concentration of force. Of the numbers in these different classes the elders had full control. They knew all the physiological laws governing the proportions of the sexes and types, and by their dietary and training and medical precautions, they could fill the exact number of vacancies to be anticipated in any class. For instance, if one was needed for the profession of maternity, almost all the energy of both parents was spent for a time in nutrition. They were isolated from most activities, surrounded with what in other civilizations would be called luxuries, and encouraged to spend their time in resting. So if a male worker were required, the men and women selected for parenthood were active workers themselves, and during their generative period their nutrition was reduced to the minimum for sustaining their energies. Whilst they were encouraged to put all the activity they were capable of into their daily work. Their manuals of guidance in the difficult of work-fulfilling perspective vacancies in the community were full of minute detail, which was based upon long experience carefully recorded and classified, and still more upon scientific experimentation in human embryology and physiology. It was one of the earliest conquests of the future that they made after the Great Purgation. This guidance of the sexual and other characteristics of embryos. They knew the exact stage at which any new organ or function appeared, for they had first of all studied the molding of embryos in animals, and afterwards, by the aid of their new photographic and microscopic apparatus that revealed the minuteous detail of any part or movement within the living human body. They were able to study the effect of changes in exercise or diet, or mode of life upon the development of the human embryo. Nothing was neglected to make the knowledge complete and scientific. Nothing that might help to turn the science of embryology into a creative art. The invention of instruments which could take the senses of the investigators close to any internal item of the living system had made an era in the history of physiology, and cancelled the necessity of anatomy as its handmaid. The most microscopic change in the structure of any tissue in the innermost part of the body became patent to the eye or the ear or the electric sense of research. Embryology had thus become almost an exact science, even the physiological side of it had attained to such exactitude as to make it practically an art. The medical elders could investigate the health of the embryo and guide its development as well as in the case of the full grown child. They were thus able to formulate a complete art for the molding of the unborn to the purpose the elders indicated as best for the future of the race. Training and education in the truest sense of the words began long before birth. Of course it had begun with the father and mother, if not with the ancestry. But the directly plastic art of fashioning the character began with the first appearance of life. The elders would have blamed themselves if any sign of gross adivism had shown itself in a youth, now that they had full command of his prenatal history, and for generations retrogression had become an impossibility in the race. In former ages it had become one of the most difficult moral problems to fix the responsibility of a man's crimes. Some what was due to his own choice, but part they saw was due to his ancestry, and still more to his parents, not only in their training of him, but in their prenatal preparation if they were not careful to exclude gross and criminal ideas and emotions from their system whilst he was in process of formation. Now they were able to apportion the blame with ease if anything went astray in the character of the child. They were therefore minutely careful in the precautions they took not only in the half-century of education, but in the choice of ancestry and in the guidance of the prenatal development. To perspective parents the character of the future offspring was as conscience to their daily conduct and method of life. Every thought, emotion, act was guided by a sense that would affect the embryo of the coming citizen. The newest addition to their list of sciences, the physiology of ethics, put into their hands one of the most effective age to this plasmic art of character, prenatal and postnatal. With their instruments of investigation into the human tissue ever advancing in refinement and power they were able at last to localize the physical center and equivalent of each emotion, and thus having mapped out the brain and the nerve centers they were able to watch with their new modifications of the lavaland, the palpitating life and movement in each part with the strong manifestations of a special feeling. Step by step they found their way towards the nosology of these centers and classified every disease that turned an emotion from right to wrong. Whenever Lyman Orrin Child became afflicted with an evil or retrogressive passion, he was hurried off to the ethical laboratory and the nerve centers of his emotional and moral nature were microscopically photographed as they worked. A complete history of his tissues was recorded on urillineum slips, and after he had gone the investigators could run these through the recording instrument and study the phases of the feeling or passionate leisure. The bursts of mistaken emotion were livingly photographed with the greatest care, and afterwards the records were watched through their most powerful chlyrolins. Then experiments were made in finding remedies which would check the growth of the disease in the tissue. At first the therapeutics of morality were merely empirical. They tried the remedies which had been successful with the common physical ailments of humanity and found most fail, a few succeeded. By degrees they discovered that the most powerful antidote against the moral poison lay in the character of the operator. Wherever the ethical investigator had led a nobler life, the cure was more rapid and effective. Whenever the attendant had more development of intellect than of lofty moral principle, the patient lingered and often relapsed. Yet there were other prophylactics of a more material kind that greatly aided in the recovery of the patient. Hygienic measures and courses were prescribed for preventing the recurrence of the disorder, and at last something not unlike a science of the art of moral healing seemed to emerge out of the empiricism and chaos. This culminated in the establishment of an ethical sanatorium, which was in reality a children's hospital for obstinant moral diseases. No mature or half-mature Lymanoran had for ages shown any symptoms of a relapse upon any ancestral or barbaric ethical code, and the mild moral ailments lasting only for a few hours or days were easily managed by the parents or pro-parents. Gentle influence, or at most gentle discipline, was all that was needed to dislodge the evil spirit, or if that did not succeed, magnetic remedies were applied to the part of the nervous centers affected. Should the moral deficit still hold out obstinately against all remedies, the patient was removed to the hospital for treatment. There were collected together as moral physicians and nurses the wisest and noblest personalities of the race, who applied all their therapeutic power to the center that was supposed to be the source of the disease. But the center had been scientifically examined and fixed by the ethical investigators, who reproduced the parts affected and their symptoms in greatly magnified forms, and suggested the various physical remedies that would aid the sensitive influences of the physicians and nurses. The child was isolated from circumstances and conditions tending to reinforce the moral poison, and his better nature was invigorated and encouraged, so that it might be able to throw off the germs of the malady. Within recent times the ethical investigators had made great advances in their science. The immediate stimulus of the progress was accidental, as so often had been the case, or in other words, it had come from outside their recognized spheres of causation. An epidemic of deceit had almost simultaneously seized upon the children of the community, in spite of the solitary method of training adopted. Boys and girls, who had not seen each other for months, were on the same day impelled to habits of concealment, even when they were in the stage of development that corresponded to the ravening fury and open warfare of the barbaric past. Nothing in their ordinary methods of research could furnish a cause for the outbreak. They searched the general condition of the previous moral health of the children and found it excellent. None of the patients had come near each other for long periods. None of them had shown any symptoms of the disorder before the epidemic had appeared. They were driven to some hypothesis quite outside the limits of their usual sphere, for they saw that there was something uncommon in the occurrence. Beginning to suspect that the germs of the disease had come from other regions, as had so often happened, they increased the powers of their magnifying apparatus by means of photography, and invented more delicate aids to the investigation of the nerve centers than they had ever used before. On watching the part in which they had localized the physical equivalent of deceit, they found signs that the presence of the minutest foreign life was disturbing the nerve tissues. In the moving microscopic photographs and electrographs of the center, they could detect the growth of a new type of microbe, inflaming and interfering with the nerves of the part. Afterwards they found some specimens of the disturbance in the atmosphere, and were able to cultivate them for investigation and experiment. Soon they accumulated a large enough quantity of the debris to apply to the cultures themselves, and in every case, it seemed to prove a sterilizer.  By means of the medicine that they manufactured from it, they were able to annihilate or eject the disturbance of the nerve centers of truth in the patients. But in curing the part affected, the moral equilibrium of the children was upset. The biochemical families applied themselves to the problem, and soon succeeded in isolating the medicated elements from the injurious. Thus a new and efficient method of treatment was introduced into the ethical sanatorium. Chambers were reserved for sublimating the drug, and thither children were sent if any obstinate form of deceit appeared in them. And by means of the sterilized form of it they fumigated the child's quarters in any household, wherever signs of a return of the epidemic appeared. The ethical investigators proceeded on the new path thus opened up to them, and were in time able to describe and classify the microbes of moral epidemics and their antidotes. After some years of toil, they supplied the ethical sanatorium with complete scientific pharmacopia, for at least all the grosser forms of vice. All the offenses against the moral codes that had been adivised or thrown into the ancestral past. The nerve centers concerned with these offenses were easy to find and localize. So the minute life that interfered with such centers was studied till it yielded its secrets to science. But it was a more difficult task for the new scientific art of therapeutic ethics to trace out the physiology of the newer moral codes and to discover a cure for the maladies which hindered their complete adoption into the limonore and human system. The moral offenses they had now to deal with were sluggishness of the higher faculties of man, acts that dragged the thoughts downwards, dominance of a physical need, concessions to mere nature as against the highest knowledge of nature, excesses of emotion or disturbances of the mental equilibrium by passion, devotion to the past, superstition, stagnancy of belief, efforts to base belief on unreason or ignorance, faith in a moral code as the terminus of human ethics, or in a state of human scientific knowledge that was omnescent. Step by step the ethical investigators found their way to the nerve center that was disturbed when any one of these faults appeared in a man, and after long years of research and experiment they were able to add to their pharmacopia the antidotes to these maladies or weaknesses. They would have thought the basis of existence irrational if they had persuaded themselves that ethics was unprogressive, whilst all other things in the universe were subject to the law of evolution. A moral code could be as easily superseded as a polity or a type of society. At one time no race could see beyond the moral codes of barbaric life that recognize no evil in treachery or revenge. Some at last advanced to the moral code of the warrior, which based every rule of life upon the idea of honor. Later still the civilized races of the world adopted the moral ideal of the priest, which could find nothing good beyond the limits of its special ecclesiastical forms. One by one these had been antiquated and Lymanoran civilization had now found as the basis for its moral code, the principle of the cosmos, that of evolution. To advance, to raise his system higher, to evolve its possibilities, was the first duty of man as understood by the Lymanorans of this later age. To see beyond their present horizon was their ideal. They would rather march forward into the darkness than stand still or retrograde in light. To know clearly and definitely the possibilities that lay before them, and to be able to choose the best of them, was the primary and fundamental maxim of their ethical code. All others were corollaries of it. If they had any unreasoned, unreasoning, and authoritative monitor within them making for all that was right, in short any conscience, it was now the prophetic voice of the ideals that they were still to reach. Ages before it had ceased to be a voice out of the past. Before the great purgation of the island half of their education and literature had been based upon the literatures of two ancient peoples, to whose conquests and legacies of energy and thought they had fallen heir. Now they shuttered at the pollution that these used to communicate to the minds of their youth. The ethics running through them belonged to a stage of civilization that had long been antiquated, and embodied ideals now far beneath them. The heroes and wisest men were recorded in them as having done deeds with applause that the most atavistic of their children would be ashamed to mention. Whatever wisdom or nobleness they might otherwise teach, it would be completely neutralized by the tame devices which were approved or counted as venial peccadillos. To submit their youth to such pollution for the sake of the problematic refinement they might gain from the books was to do the greatest wrong a civilization could commit, to prostrate its own ideals before those of a vanished barbaric past. Out with the exiles went every trace of those old literatures, and the isle of liars and the isle of lechers had taken them to their bosoms, with the result that they had to adopt line and impurity as their standards of life. To return upon any past was to reject with recklessness the advantages that it had gained and handed on to the centuries between.  It was only in the immature that conscience, or the future invisibly shepherding the present, was either needed or existent. They had pitfalls and dangers out of the savage past to avoid, and an unreasoned instinct was an essential to their development as an ever-present guide, authoritively bending their steps this way and that. This moral and instinctive anticipation of the future, though mysterious in its origin to the young whose conduct it molded, was in reality no mystery. It came before the magnetism of the wisest and best of the elders, the ideal they saw in front of them and held out as the immediate goal of the race, past sympathetically and magnetically into the moral and intellectual atmosphere of the island. The mature knew whence the influence came, and grasped it rationally. But it was round the young as a subtle inspiration and halo that came they knew not whence, nor dared they question it or disobey its injunctions, lest some evil should entrap them. When they came to maturity they learned the origin of the mysterious voice within, not to disregard its munitions, but to reason them out and revise them by the light of the advancing ideals of the race, and to know that it changes and grows like everything in the cosmos. One of the first aims and maxims of their polity was to let their citizens on reaching maturity think all through their lives for themselves. The first guarantee of this freedom was rationality, the power of tracing back every act and feeling and thought to the primary principles of existence, combined with the sense of responsibility for the future of the race. There was no repression, no prohibition. The prerogative and duty of every man was to make himself fit to be a law to himself. In former ages their ancestors used to talk of the innocence of childhood. All that they meant was unconsciousness of conventional emotions, ideas, phrases, and habits, and superiority to them. They smiled at it as a temporary stage from which they would soon pass into the restrictions of manhood and womanhood, and only the greatest sages were able to work themselves free again from conventions so far as to be moral and noble, and yet to have the innocence, the unperturbed vision and candor of the earliest years. But now all men and women retained the naive openness of childhood and its artless simplicity, for they had no conventions to trample the freedom of spiritual movement, no prohibitions to make the will shrink from origination or action. Even when childhood or youth was checked in some mistaken career, the check was veiled in persuasion and reasoning and a vision of the truth. The atmosphere of freedom was an absolute essential for the full development of individuality, and the guarantee that this freedom would never pass into license was the fact that every mature man and woman had a noble aim, and that the magnetism of the race was around everyone. None had to obtrude the claims of his personality upon others, and none was abashed by a sense of despair or the feeling of insignificance. Humility was a virtue needing no conscious cultivation. There was no occasion for its appearance, for the place and merits of everyone were accurately gauged and acknowledged by all. It was only the insignificance of all humanity against the infinite, of the life of this world against cosmic periods, that deeply impressed them, and rendered them weary of efforts so feeble as those of human life. But the mood was brief in such sanguine temperaments and agile natures. Action they knew to be exhilaration and health and the building up of tissue and faculty. All they wished to be sure of was that the action was to lead forward. The test of its morality was this. Did it make the human system progress? How far did it tend to make the future better than the present? Whether a thing was pleasant or not for the moment had no influence upon their choice of courses of action. That had been the motive and guide of the barbarous past, the artist of its conduct, the creator of its character. The civilization of other periods and races had meant only the development of needs, and the pure savage is ever superior to civilized man in this sense. With his minimum of needs and the wherewithal to satisfy them where every may find himself, he is not so localized as even the wealthiest and most cultured man of the most luxurious civilization who is tied to his property and investments, and is miserable unless in the one or two cities where he can indulge his taste for luxury to the full. There is no such thing as luxury in Lymanora. Everything that was brought into being was essential for advance, for the final aim of the life. Not needs but ultimate ends gave them their point of view. Not desires but means. Not rights but duties. If there was anything that could stir them to greater eagerness, it was the prospect of more work for the good of others. If anything could be looked upon as a luxury amongst them, it was a surfeit of work that contemplated a widening of the racial horizon. To serve the future of all was their deepest longing. Far into the savage past had faded the idea of servitude. And as they looked into history, there was nothing they were more thankful for than the disappearance of such a necessity, for they considered the servant, especially of slave, the despot of his master in molding and pandering to his needs and whims, and an evil despot too, as less advanced and less cultivated. Among the things they most deeply abhorred was despotism, and the worst despotism of all they held was the social, that which is exercised daily and hourly, and from the advantage ground of proximity. The narrow scope and limited horizon make it all the more intense. The most accursed of despotisms is the system of espionage. It wrecks every chance of freedom and crushes originality, turning the race back into crawling venomous things. It is a vain attempt to contemplate spiritual repression, and feebly assumes omnescence and omnipresence on the part of the despots. Its only chance of success is a spiritual society disciplined like an army, and ruled by nothing but loyalty to its superiors, who based their authority on the assumption of intercourse with supernatural omnescence and omnipresence. And its only chance of continuance in groveling prostation of all its subjects and possible critics, in abject fear of unknown terror and of spies in the very precincts of the heart, who can hear and interpret its every beat. That was one of their hells, which they occasionally brought before their imaginations in order to warn them against minute supervision and interference. It was this that urged them on to complete transparency of nature, so that their innermost thoughts and feelings might be open to all.  Now that this had been attained, a further goal was complete limpidity of the human system. The wise elders had already been able to interpret what passed in the heart or brain of a Lyman Oran. Now the aim was to make the sensuous garment of the soul diaphanous to the magnetic sense, if not to the eyes of all. Of nothing in his whole system must a man be ashamed before he could endure such continuous confessional to his fellows, and it was towards this goal that every Lyman Oran was now consciously working. The constant inspections and examinations by the elders might seem to conflict with this horror of espionage and spiritual despotism. But these were voluntary on the part of mature Lyman Orans. It was one of their recurring pleasures to be able to submit their tissues and faculties to the wise observation of the elders, and to gain the advantage of their experience. Had it been felt as a despotism, it would have been abandoned at once. With children and the immature, it was a matter of discipline. They were in the pre-pergation stages of Lyman Oran history and had to be in pupillage and under authority. As soon as they were able to keep step with the advancing civilization, or in other words to be a law to themselves, they were allowed to walk alone and without the trammels of guidance. It was the strenuous aim of the elders and guides of the community to keep the atmosphere of thought free. They were constantly reviewing and revising the end and aim of existence in the light of the new developments of thought and science. Hence its form never became a hard dogma. They believed in ultimate truth, but knew that nothing short of omnescence could attain it. They were now and again getting glimpses of it, but fought shy of expressing it in words, for everyone would know it to be only a provisional expression. Language itself was a shifting mirage of the mind, dependent on the point of view for its meaning and even existence. And one of the most constant duties of the community was to define and clarify it, and to free it from its ever-growing opaqueness or nebulosity and the fallacies that haunted it. One thing they never hesitated about, but grasped with unerring instinct, and that was the goal that they kept before them, or in other words the advance they were eager to make. They hated all jesuitry, knowing that it meant the suppression of spiritual freedom by what merely professed to be progressive and good, and the obscuration of spiritual truth in clouds of subtlety. Nothing that was evil, they held firmly, could lead ultimately to good. Nothing that was retrograde could in the end be progress.