Corpos Term Analysis

“All this trouble and the Corpos—They’re going to do something to you and me. We’ll become so roused up that—either we’ll be desperate and really cling to each other and everybody else in the world can go to the devil or, what I’m afraid is more likely, we’ll get so deep into rebellion against Windrip, we’ll feel so terribly that we’re standing for something, that we’ll want to give up everything else for it, even give up you and me. So that no one can ever find out and criticize. We’ll have to be beyond criticism.”

“No! I won’t listen. We will fight, but how can we ever get so involved—detached people like us—”

“You are going to publish that editorial tomorrow?”

“Yes.”

“I can do nothing of the kind! I can never forgive evil and lying and cruel means, and still less can I forgive fanatics that use that for an excuse! If I may imitate Romain Rolland, a country that tolerates evil means—evil manners, standards of ethics—for a generation, will be so poisoned that it never will have any good end. I’m just curious, but do you know how perfectly you’re quoting every Bolshevik apologist that sneers at decency and kindness and truthfulness in daily dealings as ‘bourgeois morality’? I hadn’t understood that you’d gone quite so Marxo-materialistic!”

Their feeble pamphlets, their smearily printed newspaper, seemed futile against the enormous blare of Corpo propaganda. It seemed worse than futile, it seemed insane, to risk martyrdom in a world where Fascists persecuted Communists, Communists persecuted Social-Democrats, Social-Democrats persecuted everybody who would stand for it; where “Aryans” who looked like Jews persecuted Jews who looked like Aryans and Jews persecuted their debtors; where every statesman and clergyman praised Peace and brightly asserted that the only way to get Peace was to get ready for War.

What conceivable reason could one have for seeking after righteousness in a world which so hated righteousness? Why do anything except eat and read and make love and provide for sleep that should be secure against disturbance by armed policemen?

He never did find any particularly good reason. He simply went on.

They planned, these idealists, to correct, as quickly as might be, the errors of brutality and crookedness among officials. They saw arising a Corpo art, a Corpo learning, profound and real, divested of the traditional snobbishness of the old-time universities, valiant with youth, and only the more beautiful in that it was “useful.” They were convinced that Corpoism was Communism cleansed of foreign domination and the violence and indignity of mob dictatorship; Monarchism with the chosen hero of the people for monarch; Fascism without grasping and selfish leaders; freedom with order and discipline; Traditional America without its waste and provincial cockiness.

His host was slapping Doremus’s shoulder, muttering, “Just had a phone call. Corpo posse out after you.”

So Doremus rode out, saluted by the meadow larks, and onward all day, to a hidden cabin in the Northern Woods where quiet men awaited news of freedom.

And still Doremus goes on in the red sunrise, for a Doremus Jessup can never die.