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肩書を与える: Death Comes for the 大司教 Author: Willa Cather * A 事業／計画（する） Gutenberg of Australia eBook * eBook No.: 0200491h.html Language: English Date first 地位，任命するd: June 2015 Most 最近の update: July 2022 事業／計画（する） Gutenberg of Australia eBooks are created from printed 版s which are in the public domain in Australia, unless a copyright notice is 含むd. We do NOT keep any eBooks in 同意／服従 with a particular paper 版. Copyright 法律s are changing all over the world. Be sure to check the copyright 法律s for your country before downloading or redistributing this とじ込み／提出する. This eBook is made 利用できる at no cost and with almost no 制限s どれでも. You may copy it, give it away or re-use it under the 条件 of the 事業／計画（する） Gutenberg Australia Licence which may be 見解（をとる）d online.
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"保護 Maria!" ["Under the 保護
of Mary!"]
FATHER VAILLANT'S SIGNET-RING
One summer evening in the year 1848, three 枢機けい／主要なs and a missionary Bishop from America were dining together in the gardens of a 郊外住宅 in the Sabine hills, overlooking Rome. The 郊外住宅 was famous for the 罰金 見解（をとる） from its terrace. The hidden garden in which the four men sat at （米）棚上げする／（英）提議する lay some twenty feet below the south end of this terrace, and was a mere shelf of 激しく揺する, overhanging a 法外な declivity 工場／植物d with vineyards. A flight of 石／投石する steps connected it with the promenade above. The （米）棚上げする／（英）提議する stood in a sanded square, の中で potted orange and oleander trees, shaded by spreading ilex oaks that grew out of the 激しく揺するs 総計費. Beyond the balustrade was the 減少（する） into the 空気／公表する, and far below the landscape stretched soft and undulating; there was nothing to 逮捕（する） the 注目する，もくろむ until it reached Rome itself.
It was 早期に when the Spanish 枢機けい／主要な and his guests sat 負かす／撃墜する to dinner. The sun was still good for an hour of 最高の splendour, and across the 向こうずねing 倍のs of country the low profile of the city barely fretted the skyline—indistinct except for the ドーム of St. Peter's, bluish grey like the flattened 最高の，を越す of a 広大な／多数の／重要な balloon, just a flash of 巡査 light on its soft metallic surface. The 枢機けい／主要な had an eccentric preference for beginning his dinner at this time in the late afternoon, when the vehemence of the sun 示唆するd 動議. The light was 十分な of 活動／戦闘 and had a peculiar 質 of 最高潮—of splendid finish. It was both 激しい and soft, with a ruddiness as of much-multiplied candlelight, an aura of red in its 炎上s. It bored into the ilex trees, illuminating their mahogany trunks and blurring their dark foliage; it warmed the 有望な green of the orange trees and the rose of the oleander blooms to gold; sent congested spiral patterns quivering over the damask and plate and 水晶. The churchmen kept their rectangular clerical caps on their 長，率いるs to 保護する them from the sun. The three 枢機けい／主要なs wore 黒人／ボイコット cassocks with crimson pipings and crimson buttons, the Bishop a long 黒人／ボイコット coat over his violet vest.
They were talking 商売／仕事; had met, indeed, to discuss an 心配するd 控訴，上告 from the 地方の 会議 at Baltimore for the 設立するing of an Apostolic Vicarate in New Mexico—a part of North America recently 別館d to the 部隊d 明言する／公表するs. This new 領土 was vague to all of them, even to the missionary Bishop. The Italian and French 枢機けい／主要なs spoke of it as Le Mexique, and the Spanish host referred to it as "New Spain." Their 利益／興味 in the 事業／計画（する）d Vicarate was tepid, and had to be continually 生き返らせるd by the missionary, Father Ferrand; Irish by birth, French by 家系—a man of wide wanderings and 著名な 業績／成就 in the New World, an Odysseus of the Church. The language spoken was French—the time had already gone by when 枢機けい／主要なs could conveniently discuss 同時代の 事柄s in Latin.
The French and Italian 枢機けい／主要なs were men in vigorous middle life—the Norman 十分な-belted and ruddy, the Venetian spare and sallow and hook-nosed. Their host, García 損なうía de Allande, was still a young man. He was dark in colouring, but the long Spanish 直面する, that looked out from so many canvases in his ancestral portrait gallery, was in the young 枢機けい／主要な much 修正するd through his English mother. With his caffè oscuro 注目する，もくろむs, he had a fresh, pleasant English mouth, and an open manner.
During the latter years of the 統治する of Gregory XVI, de Allande had been the most 影響力のある man at the Vatican; but since the death of Gregory, two years ago, he had retired to his country 広い地所. He believed the 改革（する）s of the new Pontiff impractical and dangerous, and had 孤立した from politics, 限定するing his activities to work for the Society for the Propagation of the 約束—that organization which had been so fostered by Gregory. In his leisure the 枢機けい／主要な played tennis. As a boy, in England, he had been passionately fond of this sport. Lawn tennis had not yet come into fashion; it was a formidable game of indoor tennis the 枢機けい／主要な played. Amateurs of that violent sport （機の）カム from Spain and フラン to try their 技術 against him.
The missionary, Bishop Ferrand, looked much older than any of them, old and rough—except for his （疑いを）晴らす, intensely blue 注目する，もくろむs. His diocese lay within the icy 武器 of the 広大な／多数の／重要な Lakes, and on his long, lonely horseback rides の中で his 使節団s the sharp 勝利，勝つd had bitten him 井戸／弁護士席. The missionary was here for a 目的, and he 圧力（をかける）d his point. He ate more 速く than the others and had plenty of time to 嘆願d his 原因（となる）,—finished each course with such 派遣（する） that the Frenchman 発言／述べるd he would have been an ideal dinner companion for Napoleon.
The Bishop laughed and threw out his brown 手渡すs in 陳謝. "Likely enough I have forgot my manners. I am preoccupied. Here you can scarcely understand what it means that the 部隊d 明言する／公表するs has 別館d that enormous 領土 which was the cradle of the 約束 in the New World. The Vicarate of New Mexico will be in a few years raised to an Episcopal See, with 裁判権 over a country larger than Central and Western Europe, barring Russia. The Bishop of that See will direct the beginning of momentous things."
"Beginnings," murmured the Venetian, "there have been so many. But nothing ever comes from over there but trouble and 控訴，上告s for money."
The missionary turned to him 根気よく. "Your Eminence, I beg you to follow me. This country was evangelized in fifteen hundred, by the Franciscan Fathers. It has been 許すd to drift for nearly three hundred years and is not yet dead. It still pitifully calls itself a カトリック教徒 country, and tries to keep the forms of 宗教 without 指示／教授／教育. The old 使節団 churches are in 廃虚s. The few priests are without 指導／手引 or discipline. They are lax in 宗教的な observance, and some of them live in open concubinage. If this Augean stable is not 洗浄するd, now that the 領土 has been taken over by a 進歩／革新的な 政府, it will prejudice the 利益／興味s of the Church in the whole of North America."
"But these 使節団s are still under the 裁判権 of Mexico, are they not?" 問い合わせd the Frenchman.
"In the See of the Bishop of Durango?" 追加するd 損なうía de Allande.
The missionary sighed. "Your Eminence, the Bishop of Durango is an old man; and from his seat to Santa Fé is a distance of fifteen hundred English miles. There are no wagon roads, no canals, no navigable rivers. 貿易（する） is carried on by means of pack-mules, over 背信の 追跡するs. The 砂漠 負かす／撃墜する there has a peculiar horror; I do not mean かわき, nor Indian 大虐殺s, which are たびたび（訪れる）. The very 床に打ち倒す of the world is 割れ目d open into countless canyons and arroyos, fissures in the earth which are いつかs ten feet 深い, いつかs a thousand. Up and 負かす／撃墜する these stony chasms the traveller and his mules clamber as best they can. It is impossible to go far in any direction without crossing them. If the Bishop of Durango should 召喚する a disobedient priest by letter, who shall bring the Padre to him? Who can 証明する that he ever received the 召喚するs? The 地位，任命する is carried by hunters, fur trappers, gold 探検者s, whoever happens to be moving on the 追跡するs."
The Norman 枢機けい／主要な emptied his glass and wiped his lips.
"And the inhabitants, Father Ferrand? If these are the travellers, who stays at home?"
"Some thirty Indian nations, Monsignor, each with its own customs and language, many of them ひどく 敵意を持った to each other. And the Mexicans, a 自然に devout people. Untaught and unshepherded, they 粘着する to the 約束 of their fathers."
"I have a letter from the Bishop of Durango, recommending his Vicar for this new 地位，任命する," 発言／述べるd 損なうía de Allande.
"Your Eminence, it would be a 広大な／多数の／重要な misfortune if a native priest were 任命するd; they have never done 井戸／弁護士席 in that field. Besides, this Vicar is old. The new Vicar must be a young man, of strong 憲法, 十分な of zeal, and above all, intelligent. He will have to を取り引きする savagery and ignorance, with dissolute priests and political intrigue. He must be a man to whom order is necessary—as dear as life."
The Spaniard's coffee-coloured 注目する，もくろむs showed a glint of yellow as he ちらりと見ることd sidewise at his guest. "I 嫌疑者，容疑者／疑う, from your exordium, that you have a 候補者—and that he is a French priest, perhaps?"
"You guess rightly, Monsignor. I am glad to see that we have the same opinion of French missionaries."
"Yes," said the 枢機けい／主要な lightly, "they are the best missionaries. Our Spanish fathers made good 殉教者s, but the French Jesuits 遂行する more. They are the 広大な／多数の／重要な 組織者s."
"Better than the Germans?" asked the Venetian, who had Austrian sympathies.
"Oh, the Germans 分類する, but the French arrange! The French missionaries have a sense of 割合 and 合理的な／理性的な 調整. They are always trying to discover the 論理（学）の relation of things. It is a passion with them." Here the host turned to the old Bishop again. "But your Grace, why do you neglect this Burgundy? I had this ワイン brought up from my cellar 特に to warm away the 冷気／寒がらせる of your twenty Canadian winters. Surely, you do not gather vintages like this on the shores of the 広大な／多数の／重要な Lake Huron?"
The missionary smiled as he took up his untouched glass. "It is superb, your Eminence, but I 恐れる I have lost my palate for vintages. Out there, a little whisky, or Hudson Bay Company rum, does better for us. I must 自白する I enjoyed the シャンペン酒 in Paris. We had been forty days at sea, and I am a poor sailor."
"Then we must have some for you." He made a 調印する to his major-domo. "You like it very 冷淡な? And your new Vicar Apostolic, what will he drink in the country of bison and serpents à sonnettes? And what will he eat?"
"He will eat 乾燥した，日照りのd buffalo meat and frijoles with chili, and he will be glad to drink water when he can get it. He will have no 平易な life, your Eminence. That country will drink up his 青年 and strength as it does the rain. He will be called upon for every sacrifice, やめる かもしれない for 殉教／苦難. Only last year the Indian pueblo of San Fernandez de Taos 殺人d and scalped the American 知事 and some dozen other whites. The 推論する／理由 they did not scalp their Padre, was that their Padre was one of the leaders of the 反乱 and himself planned the 大虐殺. That is how things stand in New Mexico!"
"Where is your 候補者 at 現在の, Father?"
"He is a parish priest, on the shores of Lake Ontario, in my diocese. I have watched his work for nine years. He is but thirty-five now. He （機の）カム to us 直接／まっすぐに from the Seminary."
"And his 指名する is?"
"ジーンズ Marie Latour."
損なうía de Allande, leaning 支援する in his 議長，司会を務める, put the tips of his long fingers together and regarded them thoughtfully.
"Of course, Father Ferrand, the 宣伝 will almost certainly 任命する to this Vicarate the man whom the 会議 at Baltimore recommends."
"Ah yes, your Eminence; but a word from you to the 地方の 会議, an 調査, a suggestion—"
"Would have some 負わせる, I 収容する／認める," replied the 枢機けい／主要な smiling. "And this Latour is intelligent, you say? What a 運命／宿命 you are 製図／抽選 upon him! But I suppose it is no worse than a life の中で the Hurons. My knowledge of your country is 主として drawn from the romances of Fenimore Cooper, which I read in English with 広大な／多数の／重要な 楽しみ. But has your priest a versatile 知能? Any 知能 in 事柄s of art, for example?"
"And what need would he have for that, Monsignor? Besides, he is from Auvergne."
The three 枢機けい／主要なs broke into laughter and refilled their glasses. They were all becoming restive under the monotonous persistence of the missionary.
"Listen," said the host, "and I will relate a little story, while the Bishop does me the compliment to drink my シャンペン酒. I have a 推論する／理由 for asking this question which you have answered so finally. In my family house in Valencia I have a number of pictures by the 広大な／多数の／重要な Spanish painters, collected 主として by my 広大な／多数の／重要な-grandfather, who was a man of perception in these things and, for his time, rich. His collection of El Greco is, I believe, やめる the best in Spain. When my progenitor was an old man, along （機の）カム one of these missionary priests from New Spain, begging. All missionaries from the Americas were inveterate beggars, then as now, Bishop Ferrand. This Franciscan had かなりの success, with his tales of pious Indian 変えるs and struggling 使節団s. He （機の）カム to visit at my 広大な／多数の／重要な-grandfather's house and 行為／行うd devotions in the absence of the Chaplain. He wheedled a good sum of money out of the old man, 同様に as vestments and linen and chalices—he would take anything—and he implored my grandfather to give him a 絵 from his 広大な／多数の／重要な collection, for the ornamentation of his 使節団 church の中で the Indians. My grandfather told him to choose from the gallery, believing the priest would covet most what he himself could best afford to spare. But not at all; the hairy Franciscan pounced upon one of the best in the collection; a young St. Francis in meditation, by El Greco, and the model for the saint was one of the very handsome Dukes of Albuquerque. My grandfather 抗議するd; tried to 説得する the fellow that some picture of the Crucifixion, or a 殉教／苦難, would 控訴，上告 more 堅固に to his redskins. What would a St. Francis, of almost feminine beauty, mean to the scalp-takers?
"All in vain. The missionary turned upon his host with a reply which has become a 説 in our family: 'You 辞退する me this picture because it is a good picture. It is too good for God, but it is not too good for you.'
"He carried off the 絵. In my grandfather's manuscript 目録, under the number and 肩書を与える of the St. Francis, is written: Given to Fray Teodocio, for the glory of God, to 濃厚にする his 使節団 church at Pueblo de Cia, の中で the savages of New Spain.
"It is because of this lost treasure, Father Ferrand, that I happened to have had some personal correspondence with the Bishop of Durango. I once wrote the facts to him fully. He replied to me that the 使節団 at Cia was long ago destroyed and its furnishings scattered. Of course the 絵 may have been 廃虚d in a 略奪する or 大虐殺. On the other 手渡す, it may still be hidden away in some 崩壊するing sacristy or smoky wigwam. If your French priest had a discerning 注目する，もくろむ, now, and were sent to this Vicarate, he might keep my El Greco in mind."
The Bishop shook his 長，率いる. "No, I can't 約束 you—I do not know. I have noticed that he is a man of 厳しい and 精製するd tastes, but he is very reserved. 負かす／撃墜する there the Indians do not dwell in wigwams, your Eminence," he 追加するd gently.
"No 事柄, Father. I see your redskins through Fenimore Cooper, and I like them so. Now let us go to the terrace for our coffee and watch the evening come on."
The 枢機けい／主要な led his guests up the 狭くする stairway. The long gravelled terrace and its balustrade were blue as a lake in the dusky 空気／公表する. Both sun and 影をつくる／尾行するs were gone. The 倍のs of russet country were now violet. Waves of rose and gold throbbed up the sky from behind the ドーム of the Basilica.
As the churchmen walked up and 負かす／撃墜する the promenade, watching the 星／主役にするs come out, their talk touched upon many 事柄s, but they 避けるd politics, as men are apt to do in dangerous times. Not a word was spoken of the Lombard war, in which the ローマ法王's position was so anomalous. They talked instead of a new オペラ by young Verdi, which was 存在 sung in Venice; of the 事例／患者 of a Spanish dancing-girl who had lately become a 宗教的な and was said to be working 奇蹟s in Andalusia. In this conversation the missionary took no part, nor could he even follow it with much 利益／興味. He asked himself whether he had been on the frontier so long that he had やめる lost his taste for the talk of clever men. But before they separated for the night 損なうía de Allande spoke a word in his ear, in English.
"You are distrait, Father Ferrand. Are you wishing to unmake your new Bishop already? It is too late. ジーンズ Marie Latour—am I 権利?"
One afternoon in the autumn of 1851 a 独房監禁 horseman, followed by a pack-mule, was 押し進めるing through an arid stretch of country somewhere in central New Mexico. He had lost his way, and was trying to get 支援する to the 追跡する, with only his compass and his sense of direction for guides. The difficulty was that the country in which he 設立する himself was so featureless—or rather, that it was （人が）群がるd with features, all 正確に／まさに alike. As far as he could see, on every 味方する, the landscape was heaped up into monotonous red sand-hills, not much larger than haycocks, and very much the 形態／調整 of haycocks. One could not have believed that in the number of square miles a man is able to sweep with the 注目する，もくろむ there could be so many uniform red hills. He had been riding の中で them since 早期に morning, and the look of the country had no more changed than if he had stood still. He must have travelled through thirty miles of these conical red hills, winding his way in the 狭くする 割れ目s between them, and he had begun to think that he would never see anything else. They were so 正確に／まさに like one another that he seemed to be wandering in some geometrical nightmare; flattened 反対／詐欺s, they were, more the 形態／調整 of Mexican ovens than haycocks—yes, 正確に／まさに the 形態／調整 of Mexican ovens, red as brick-dust, and naked of vegetation except for small juniper trees. And the junipers, too, were the 形態／調整 of Mexican ovens. Every conical hill was spotted with smaller 反対／詐欺s of juniper, a uniform yellowish green, as the hills were a uniform red. The hills thrust out of the ground so thickly that they seemed to be 押し進めるing each other, 肘ing each other aside, tipping each other over.
The blunted pyramid, repeated so many hundred times upon his retina and （人が）群がるing 負かす／撃墜する upon him in the heat, had 混乱させるd the traveller, who was 極度の慎重さを要する to the 形態／調整 of things.
"Mais, c'est fantastique!" he muttered, の近くにing his 注目する，もくろむs to 残り／休憩（する） them from the intrusive omnipresence of the triangle.
When he opened his 注目する，もくろむs again, his ちらりと見ること すぐに fell upon one juniper which 異なるd in 形態／調整 from the others. It was not a 厚い-growing 反対／詐欺, but a naked, 新たな展開d trunk, perhaps ten feet high, and at the 最高の，を越す it parted into two lateral, flat-lying 支店s, with a little crest of green in the centre, just above the cleavage. Living vegetation could not 現在の more faithfully the form of the Cross.
The traveller dismounted, drew from his pocket a much worn 調書をとる／予約する, and 明らかにするing his 長，率いる, knelt at the foot of the cruciform tree.
Under his buckskin riding-coat he wore a 黒人／ボイコット vest and the cravat and collar of a churchman. A young priest, at his devotions; and a priest in a thousand, one knew at a ちらりと見ること. His 屈服するd 長，率いる was not that of an ordinary man,—it was built for the seat of a 罰金 知能. His brow was open, generous, reflective, his features handsome and somewhat 厳しい. There was a singular elegance about the 手渡すs below the fringed cuffs of the buckskin jacket. Everything showed him to be a man of gentle birth—勇敢に立ち向かう, 極度の慎重さを要する, courteous. His manners, even when he was alone in the 砂漠, were distinguished. He had a 肉親，親類d of 儀礼 toward himself, toward his beasts, toward the juniper tree before which he knelt, and the God whom he was 演説（する）／住所ing.
His devotions lasted perhaps half an hour, and when he rose he looked refreshed. He began talking to his 損なう in 停止（させる）ing Spanish, asking whether she agreed with him that it would be better to 押し進める on, 疲れた／うんざりした as she was, in hope of finding the 追跡する. He had no water left in his canteen, and the horses had had 非，不，無 since yesterday morning. They had made a 乾燥した，日照りの （軍の）野営地，陣営 in these hills last night. The animals were almost at the end of their endurance, but they would not recuperate until they got water, and it seemed best to spend their last strength in searching for it.
On a long caravan trip across Texas this man had had some experience of かわき, as the party with which he travelled was several times put on a meagre water ration for days together. But he had not 苦しむd then as he did now. Since morning he had had a feeling of illness; the taste of fever in his mouth, and alarming seizures of vertigo. As these conical hills 圧力（をかける）d closer and closer upon him, he began to wonder whether his long wayfaring from the mountains of Auvergne were かもしれない to end here. He reminded himself of that cry, wrung from his Saviour on the Cross, "J'ai soif!" Of all our Lord's physical sufferings, only one, "I かわき," rose to His lips. 権力を与えるd by long training, the young priest blotted himself out of his own consciousness and meditated upon the anguish of his Lord. The Passion of Jesus became for him the only reality; the need of his own 団体／死体 was but a part of that conception.
His 損なう つまずくd, breaking his mood of contemplation. He was sorrier for his beasts than for himself. He, supposed to be the 知能 of the party, had got the poor animals into this interminable 砂漠 of ovens. He was afraid he had been absent-minded, had been pondering his problem instead of 注意するing the way. His problem was how to 回復する a Bishopric. He was a Vicar Apostolic, 欠如（する）ing a Vicarate. He was thrust out; his flock would have 非，不，無 of him.
The traveller was ジーンズ Marie Latour, consecrated Vicar Apostolic of New Mexico and Bishop of Agathonica in partibus at Cincinnati a year ago—and ever since then he had been trying to reach his Vicarate. No one in Cincinnati could tell him how to get to New Mexico—no one had ever been there. Since young Father Latour's arrival in America, a 鉄道／強行採決する had been built through from New York to Cincinnati; but there it ended. New Mexico lay in the middle of a dark continent. The Ohio merchants knew of two 大勝するs only. One was the Santa Fé 追跡する from St. Louis, but at that time it was very dangerous because of Comanche Indian （警察の）手入れ，急襲s. His friends advised Father Latour to go 負かす／撃墜する the river to New Orleans, thence by boat to Galveston, across Texas to San Antonio, and to 勝利，勝つd up into New Mexico along the Rio Grande valley. This he had done, but with what misadventures!
His steamer was 難破させるd and sunk in the Galveston harbour, and he had lost all his worldly 所有／入手s except his 調書をとる／予約するs, which he saved at the 危険 of his life. He crossed Texas with a 仲買人s' caravan, and approaching San Antonio he was 傷つける in jumping from an overturning wagon, and had to 嘘（をつく） for three months in the （人が）群がるd house of a poor Irish family, waiting for his 負傷させるd 脚 to get strong.
It was nearly a year after he had 乗る，着手するd upon the Mississippi that the young Bishop, at about the sunset hour of a summer afternoon, at last beheld the old 解決／入植地 toward which he had been 旅行ing so long. The wagon train had been going all day through a greasewood plain, when late in the afternoon the teamsters began shouting that over yonder was the 郊外住宅. Across the level, Father Latour could distinguish low brown 形態／調整s, like earthworks, lying at the base of wrinkled green mountains with 明らかにする 最高の，を越すs,—wave-like mountains, 似ているing 大波s beaten up from a flat sea by a 激しい 強風; and their green was of two colours—aspen and evergreen, not intermingled but lying in solid areas of light and dark.
As the wagons went 今後 and the sun sank lower, a sweep of red carnelian-coloured hills lying at the foot of the mountains （機の）カム into 見解（をとる）; they curved like two 武器 about a 不景気 in the plain; and in that 不景気 was Santa Fé, at last! A thin, wavering adobe town . . . a green plaza . . . at one end a church with two earthen towers that rose high above the flatness. The long main street began at the church, the town seemed to flow from it like a stream from a spring. The church towers, and all the low adobe houses, were rose colour in that light,—a little darker in トン than the amphitheatre of red hills behind; and periodically the plumes of poplars flashed like gracious accent 示すs,—inclining and 回復するing themselves in the 勝利，勝つd.
The young Bishop was not alone in the exaltation of that hour; beside him 棒 Father Joseph Vaillant, his boyhood friend, who had made this long 巡礼の旅 with him and 株d his dangers. The two 棒 into Santa Fé together, （人命などを）奪う，主張するing it for the glory of God.
* * *
How, then, had Father Latour come to be here in the sand-hills, many miles from his seat, unattended, far out of his way and with no knowledge of how to get 支援する to it?
On his arrival at Santa Fé, this was what had happened: The Mexican priests there had 辞退するd to 認める his 当局. They disclaimed any knowledge of a Vicarate Apostolic, or a Bishop of Agathonica. They said they were under the 裁判権 of the Bishop of Durango, and had received no 指示／教授／教育s to the contrary. If Father Latour was to be their Bishop, where were his 信任状? A parchment and letters, he knew, had been sent to the Bishop of Durango, but these had evidently got no さらに先に. There was no 郵便の service in this part of the world; the quickest and surest way to communicate with the Bishop of Durango was to go to him. So, having travelled for nearly a year to reach Santa Fé, Father Latour left it after a few weeks, and 始める，決める off alone on horseback to ride 負かす／撃墜する into Old Mexico and 支援する, a 旅行 of 十分な three thousand miles.
He had been 警告するd that there were many 追跡するs 主要な off the Rio Grande road, and that a stranger might easily mistake his way. For the first few days he had been 用心深い and watchful. Then he must have grown careless and turned into some 純粋に 地元の 追跡する. When he realized that he was astray, his canteen was already empty and his horses seemed too exhausted to retrace their steps. He had persevered in this sandy 跡をつける, which grew ever fainter, 推論する／理由ing that it must lead somewhere.
All at once Father Latour thought he felt a change in the 団体／死体 of his 損なう. She 解除するd her 長，率いる for the first time in a long while, and seemed to redistribute her 負わせる upon her 脚s. The pack-mule behaved in a 類似の manner, and both quickened their pace. Was it possible they scented water?
Nearly an hour went by, and then, winding between two hills that were like all the hundreds they had passed, the two beasts whinnied 同時に. Below them, in the 中央 of that wavy ocean of sand, was a green thread of verdure and a running stream. This 略章 in the 砂漠 seemed no wider than a man could throw a 石／投石する,—and it was greener than anything Latour had ever seen, even in his own greenest corner of the Old World. But for the quivering of the hide on his 損なう's neck and shoulders, he might have thought this a 見通し, a delusion of かわき.
Running water, clover fields, cottonwoods, acacias, little adobe houses with brilliant gardens, a boy 運動ing a flock of white goats toward the stream,—that was what the young Bishop saw.
A few moments later, when he was struggling with his horses, trying to keep them from overdrinking, a young girl with a 黒人／ボイコット shawl over her 長，率いる （機の）カム running toward him. He thought he had never seen a kindlier 直面する. Her 迎える／歓迎するing was that of a Christian.
"Ave 損なうía Purísima, Señor. Whence do you come?"
"Blessed child," he replied in Spanish, "I am a priest who has lost his way. I am famished for water."
"A priest?" she cried, "that is not possible! Yet I look at you, and it is true. Such a thing has never happened to us before; it must be in answer to my father's 祈りs. Run, Pedro, and tell father and Salvatore."
An hour later, as 不明瞭 （機の）カム over the sand-hills, the young Bishop was seated at supper in the mother-house of this Mexican 解決／入植地—which, he learned, was 適切な called Agua Secreta, Hidden Water. At the （米）棚上げする／（英）提議する with him were his host, an old man called Benito, the oldest son, and two grandsons. The old man was a widower, and his daughter, Josepha, the girl who had run to 会合，会う the Bishop at the stream, was his housekeeper. Their supper was a マリファナ of frijoles cooked with meat, bread and goat's milk, fresh cheese and 熟した apples.
From the moment he entered this room with its 厚い whitewashed adobe 塀で囲むs, Father Latour had felt a 肉親，親類d of peace about it. In its bareness and 簡単 there was something comely, as there was about the serious girl who had placed their food before them and who now stood in the 影をつくる／尾行するs against the 塀で囲む, her eager 注目する，もくろむs 直す／買収する，八百長をするd upon his 直面する. He 設立する himself very much at home with the four dark-長，率いるd men who sat beside him in the candlelight. Their manners were gentle, their 発言する／表明するs low and agreeable. When he said grace before meat, the men had knelt on the 床に打ち倒す beside the （米）棚上げする／（英）提議する. The grandfather 宣言するd that the Blessed Virgin must have led the Bishop from his path and brought him here to baptize the children and to sanctify the marriages. Their 解決／入植地 was little known, he said. They had no papers for their land and were afraid the Americans might take it away from them. There was no one in their 解決／入植地 who could read or 令状. Salvatore, his oldest son, had gone all the way to Albuquerque to find a wife, and had married there. But the priest had 告発（する），告訴（する）／料金d him twenty pesos, and that was half of all he had saved to buy furniture and glass windows for his house. His brothers and cousins, discouraged by his experience, had taken wives without the marriage sacrament.
In answer to the Bishop's questions, they told him the simple story of their lives. They had here all they needed to make them happy. They spun and wove from the fleece of their flocks, raised their own corn and wheat and タバコ, 乾燥した，日照りのd their plums and apricots for winter. Once a year the boys took the 穀物 up to Albuquerque to have it ground, and bought such 高級なs as sugar and coffee. They had bees, and when sugar was high they sweetened with honey. Benito did not know in what year his grandfather had settled here, coming from Chihuahua with all his goods in ox-carts. "But it was soon after the time when the French killed their king. My grandfather had heard talk of that before he left home, and used to tell us boys about it when he was an old man."
"Perhaps you have guessed that I am a Frenchman," said Father Latour.
No, they had not, but they felt sure he was not an American. José, the 年上の grandson, had been watching the 訪問者 uncertainly. He was a handsome boy, with a triangle of 黒人／ボイコット hair hanging over his rather sullen 注目する，もくろむs. He now spoke for the first time.
"They say at Albuquerque that now we are all Americans, but that is not true, Padre. I will never be an American. They are infidels."
"Not all, my son. I have lived の中で Americans in the north for ten years, and I 設立する many devout カトリック教徒s."
The young man shook his 長，率いる. "They destroyed our churches when they were fighting us, and stabled their horses in them. And now they will take our 宗教 away from us. We want our own ways and our own 宗教."
Father Latour began to tell them about his friendly relations with Protestants in Ohio, but they had not room in their minds for two ideas; there was one Church, and the 残り／休憩（する） of the world was infidel. One thing they could understand; that he had here in his saddle-捕らえる、獲得するs his vestments, the altar 石／投石する, and all the 器具／備品 for celebrating the 集まり; and that to-morrow morning, after 集まり, he would hear 自白s, baptize, and sanctify marriages.
After supper Father Latour took up a candle and began to 診察する the 宗教上の images on the shelf over the fireplace. The 木造の 人物／姿／数字s of the saints, 設立する in even the poorest Mexican houses, always 利益／興味d him. He had never yet seen two alike. These over Benito's fireplace had come in the ox-carts from Chihuahua nearly sixty years ago. They had been carved by some devout soul, and brightly painted, though the colours had 軟化するd with time, and they were dressed in cloth, like dolls. They were much more to his taste than the factory-made plaster images in his 使節団 churches in Ohio—more like the homely 石／投石する carvings on the 前線 of old parish churches in Auvergne. The 木造の Virgin was a 悲しみing mother indeed,—long and stiff and 厳しい, very long from the neck to the waist, even longer from waist to feet, like some of the rigid mosaics of the Eastern Church. She was dressed in 黒人／ボイコット, with a white apron, and a 黒人／ボイコット reboso over her 長，率いる, like a Mexican woman of the poor. At her 権利 was St. Joseph, and at her left a 猛烈な／残忍な little equestrian 人物／姿／数字, a saint wearing the 衣装 of a Mexican ranchero, velvet trousers richly embroidered and wide at the ankle, velvet jacket and silk shirt, and a high-栄冠を与えるd, 幅の広い-brimmed Mexican sombrero. He was 大（公）使館員d to his fat horse by a 木造の pivot driven through the saddle.
The younger grandson saw the priest's 利益／興味 in this 人物／姿／数字. "That," he said, "is my 指名する saint, Santiago."
"Oh, yes; Santiago. He was a missionary, like me. In our country we call him St. Jacques, and he carries a staff and a wallet—but here he would need a horse, surely."
The boy looked at him in surprise. "But he is the saint of horses. Isn't he that in your country?"
The Bishop shook his 長，率いる. "No. I know nothing about that. How is he the saint of horses?"
"He blesses the 損なうs and makes them 実りの多い／有益な. Even the Indians believe that. They know that if they neglect to pray to Santiago for a few years, the foals do not come 権利."
A little later, after his devotions, the young Bishop lay 負かす／撃墜する in Benito's 深い feather-bed, thinking how different was this night from his 予期 of it. He had 推定する／予想するd to make a 乾燥した，日照りの （軍の）野営地，陣営 in the wilderness, and to sleep under a juniper tree, like the Prophet, tormented by かわき. But here he lay in 慰安 and safety, with love for his fellow creatures flowing like peace about his heart. If Father Vaillant were here, he would say, "A 奇蹟"; that the 宗教上の Mother, to whom he had 演説（する）／住所d himself before the cruciform tree, had led him hither. And it was a 奇蹟, Father Latour knew that. But his dear Joseph must always have the 奇蹟 very direct and みごたえのある, not with Nature, but against it. He would almost be able to tell the colour of the mantle Our Lady wore when She took the 損なう by the bridle 支援する yonder の中で the junipers and led her out of the pathless sand-hills, as the angel led the ass on the Flight into Egypt.
* * *
In the late afternoon of the に引き続いて day the Bishop was walking alone along the banks of the life-giving stream, reviewing in his mind the events of the morning. Benito and his daughter had made an altar before the sorrowful 木造の Virgin, and placed upon it candles and flowers. Every soul in the village, except Salvatore's sick wife, had come to the 集まり. He had 成し遂げるd marriages and baptisms and heard 自白s and 確認するd until noon. Then （機の）カム the christening feast. José had killed a kid the night before, and すぐに after her 確定／確認 Josepha slipped away to help her sisters-in-法律 roast it. When Father Latour asked her to give him his 部分 without chili, the girl 問い合わせd whether it was more pious to eat it like that. He 急いでd to explain that Frenchmen, as a 支配する, do not like high seasoning, lest she should hereafter 奪う herself of her favourite condiment.
After the feast the sleepy children were taken home, the men gathered in the plaza to smoke under the 広大な／多数の／重要な cottonwood trees. The Bishop, feeling a need of 孤独, had gone 前へ／外へ to walk, 堅固に 辞退するing an 護衛する. On his way he passed the earthen thrashing-床に打ち倒す, where these people （警官の）巡回区域，受持ち区域 out their 穀物 and winnowed it in the 勝利，勝つd, like the Children of イスラエル. He heard a frantic bleating behind him, and was overtaken by Pedro with the 広大な／多数の／重要な flock of goats, indignant at their day's confinement, and wild to be in the fringe of pasture along the hills. They leaped the stream like arrows スピード違反 from the 屈服する, and regarded the Bishop as they passed him with their mocking, humanly intelligent smile. The young bucks were light and elegant in 人物／姿／数字, with their pointed chins and polished 攻撃するd horns. There was 広大な／多数の／重要な variety in their 直面するs, but in nearly all something supercilious and sardonic. The angoras had long silky hair of a dazzling whiteness. As they leaped through the sunlight they brought to mind the 一時期／支部 in the Apocalypse, about the whiteness of them that were washed in the 血 of the Lamb. The young Bishop smiled at his mixed theology. But though the goat had always been the symbol of pagan lewdness, he told himself that their fleece had warmed many a good Christian, and their rich milk nourished sickly children.
About a mile above the village he （機の）カム upon the water-長，率いる, a spring overhung by the sharp-leafed variety of cottonwood called water willow. All about it （人が）群がるd the oven-形態／調整d hills,—nothing to hint of water until it rose miraculously out of the parched and thirsty sea of sand. Some subterranean stream 設立する an 出口 here, was 解放（する）d from 不明瞭. The result was grass and trees and flowers and human life; 世帯 order and hearths from which the smoke of 燃やすing piñon スピードを出す／記録につけるs rose like incense to Heaven.
The Bishop sat a long time by the spring, while the 拒絶する／低下するing sun 注ぐd its beautifying light over those low, rose-色合いd houses and 有望な gardens. The old grandfather had shown him arrow-長，率いるs and corroded メダルs, and a sword hilt, evidently Spanish, that he had 設立する in the earth 近づく the water-長，率いる. This 位置／汚点／見つけ出す had been a 避難 for humanity long before these Mexicans had come upon it. It was older than history, like those 井戸／弁護士席-長，率いるs in his own country where the Roman 植民／開拓者s had 始める，決める up the image of a river goddess, and later the Christian priests had 工場／植物d a cross. This 解決／入植地 was his Bishopric in miniature; hundreds of square miles of thirsty 砂漠, then a spring, a village, old men trying to remember their catechism to teach their grandchildren. The 約束 工場／植物d by the Spanish friars and watered with their 血 was not dead; it を待つd only the toil of the husbandman. He was not troubled about the 反乱 in Santa Fé, or the powerful old native priest who led it—Father 市場ínez, of Taos, who had ridden over from his parish expressly to receive the new Vicar and to 運動 him away. He was rather terrifying, that old priest, with his big 長，率いる, violent Spanish 直面する, and shoulders like a buffalo; but the day of his tyranny was almost over.
It was the late afternoon of Christmas Day, and the Bishop sat at his desk 令状ing letters. Since his return to Santa Fé his 公式の／役人 correspondence had been 激しい; but the closely-written sheets over which he bent with a thoughtful smile were not to go to Monsignori, or to 大司教s, or to the 長，率いるs of 宗教的な houses,—but to フラン, to Auvergne, to his own little town; to a 確かな grey, winding street, 覆うd with cobbles and shaded by tall chestnuts on which, even to-day, some few brown leaves would be 粘着するing, or dropping one by one, to be caught in the 冷淡な green ivy on the 塀で囲むs.
The Bishop had returned from his long horseback trip into Mexico only nine days ago. At Durango the old Mexican prelate there had, after some 延期する, 配達するd to him the 文書s that defined his Vicarate, and Father Latour 棒 支援する the fifteen hundred miles to Santa Fé through the sunny days of 早期に winter. On his arrival he 設立する 友好 instead of 敵意 を待つing him. Father Vaillant had already endeared himself to the people. The Mexican priest who was in 告発（する），告訴（する）／料金 of the プロの／賛成の-cathedral had gracefully retired—gone to visit his family in Old Mexico, and carried his 影響s along with him. Father Vaillant had taken 所有／入手 of the priest's house, and with the help of carpenters and the Mexican women of the parish had put it in order. The Yankee 仲買人s and the 軍の Commandant at Fort Marcy had sent generous 出資／貢献s of bedding and 一面に覆う／毛布s and 半端物 pieces of furniture.
The Episcopal 住居 was an old adobe house, much out of 修理, but with 可能性s of 慰安. Father Latour had chosen for his 熟考する／考慮する a room at one end of the wing. There he sat, as this afternoon of Christmas Day faded into evening. It was a long room of an agreeable 形態／調整. The 厚い clay 塀で囲むs had been finished on the inside by the deft palms of Indian women, and had that 不規律な and intimate 質 of things made 完全に by the human 手渡す. There was a 安心させるing solidity and depth about those 塀で囲むs, 一連の会議、交渉／完成するd at door-sills and window-sills, 一連の会議、交渉／完成するd in wide wings about the corner fireplace. The 内部の had been newly whitewashed in the Bishop's absence, and the flicker of the 解雇する／砲火／射撃 threw a rosy glow over the wavy surfaces, never やめる 平等に flat, never a dead white, for the ruddy colour of the clay underneath gave a warm トン to the lime wash. The 天井 was made of 激しい cedar beams, overlaid by aspen saplings, all of one size, lying の近くに together like the ribs in corduroy and 覆う？ in their ruddy inner 肌s. The earth 床に打ち倒す was covered with 厚い Indian 一面に覆う／毛布s; two 一面に覆う／毛布s, very old, and beautiful in design and colour, were hung on the 塀で囲むs like tapestries.
On either 味方する of the 解雇する／砲火／射撃-place plastered 休会s were let into the 塀で囲む. In one, 狭くする and arched, stood the Bishop's crucifix. The other was square, with a carved 木造の door, like a 取調べ／厳しく尋問する, and within it lay a few rare and beautiful 調書をとる／予約するs. The 残り／休憩（する） of the Bishop's library was on open 棚上げにするs at one end of the room.
The furniture of the house Father Vaillant had bought from the 出発／死d Mexican priest. It was 激しい and somewhat clumsy, but not unsightly. All the 支持を得ようと努めるd used in making （米）棚上げする／（英）提議するs and bedsteads was hewn from tree boles with the ax or hatchet. Even the 厚い planks on which the Bishop's theological 調書をとる／予約するs 残り／休憩（する）d were ax-dressed. There was not at that time a turning-lathe or a saw-mill in all northern New Mexico. The native carpenters whittled out 議長，司会を務める rungs and （米）棚上げする／（英）提議する 脚s, and fitted them together with 木造の pins instead of アイロンをかける nails. 木造の chests were used in place of dressers with drawers, and いつかs these were beautifully carved, or covered with decorated leather. The desk at which the Bishop sat 令状ing was an 輸入, a walnut "長官" of American make (sent 負かす／撃墜する by one of the officers of the Fort at Father Vaillant's suggestion). His silver candlesticks he had brought from フラン long ago. They were given to him by a beloved aunt when he was 任命するd.
The young Bishop's pen flew over the paper, leaving a 追跡する of 罰金, finished French script behind, in violet 署名／調印する.
"My new 熟考する／考慮する, dear brother, as I 令状, is 十分な of the delicious fragrance of the piñon スピードを出す／記録につけるs 燃やすing in my fireplace. (We use this 肉親，親類d of cedar-支持を得ようと努めるd altogether for 燃料, and it is 高度に aromatic, yet delicate. At our meanest 仕事s we have a perpetual odour of incense about us.) I wish that you, and my dear sister, could look in upon this scene of 慰安 and peace. We missionaries wear a frock-coat and wide-brimmed hat all day, you know, and look like American 仲買人s. What a 楽しみ to come home at night and put on my old cassock! I feel more like a priest then—for so much of the day I must be a '商売／仕事 man'!—and, for some 推論する／理由, more like a Frenchman. All day I am an American in speech and thought—yes, in heart, too. The 親切 of the American 仲買人s, and 特に of the 軍の officers at the Fort, 命令（する）s more than a superficial 忠義. I mean to help the officers at their 仕事 here. I can 補助装置 them more than they realize. The Church can do more than the Fort to make these poor Mexicans 'good Americans.' And it is for the people's good; there is no other way in which they can better their 条件.
"But this is not the day to 令状 you of my 義務s or my 目的s. To-night we are 追放するs, happy ones, thinking of home. Father Joseph has sent away our Mexican woman,—he will make a good cook of her in time, but to-night he is 準備するing our Christmas dinner himself. I had thought he would be worn out to-day, for he has been 行為／行うing a Novena of High 集まりs, as is the custom here before Christmas. After the Novena, and the midnight 集まり last night, I supposed he would be willing to 残り／休憩（する） to-day; but not a bit of it. You know his motto, '残り／休憩（する） in 活動／戦闘.' I brought him a 瓶／封じ込める of olive-oil on my horse all the way from Durango (I say 'olive-oil,' because here 'oil' means something to grease the wheels of wagons!), and he is making some sort of cooked salad. We have no green vegetables here in winter, and no one seems ever to have heard of that blessed 工場／植物, the lettuce. Joseph finds it hard to do without salad-oil, he always had it in Ohio, though it was a 広大な／多数の／重要な extravagance. He has been in the kitchen all afternoon. There is only an 射撃を開始する-place for cooking, and an earthen roasting-oven out in the 法廷，裁判所-yard. But he has never failed me in anything yet; and I think I can 約束 you that to-night two Frenchmen will sit 負かす／撃墜する to a good dinner and drink your health."
The Bishop laid 負かす／撃墜する his pen and lit his two candles with a 後援 from the 解雇する／砲火／射撃, then stood dusting his fingers by the 深い-始める，決める window, looking out at the pale blue darkening sky. The evening-星／主役にする hung above the amber afterglow, so soft, so brilliant that she seemed to bathe in her own silver light. Ave Maris Stella, the song which one of his friends at the Seminary used to intone so beautifully; humming it softly he returned to his desk and was just dipping his pen in the 署名／調印する when the door opened, and a 発言する／表明する said,
"Monseigneur est servi! Alors, ジーンズ, veux-tu apporter les bougies?"
The Bishop carried the candles into the dining-room, where the （米）棚上げする／（英）提議する was laid and Father Vaillant was changing his cook's apron for his cassock. Crimson from standing over an 射撃を開始する, his rugged 直面する was even homelier than usual—though one of the first things a stranger decided upon 会合 Father Joseph was that the Lord had made few uglier men. He was short, skinny, 屈服する-legged from a life on horseback, and his countenance had little to recommend it but kindliness and vivacity. He looked old, though he was then about forty. His 肌 was 常習的な and seamed by （危険などに）さらす to 天候 in a bitter 気候, his neck scrawny and wrinkled like an old man's. A bold, blunt-tipped nose, 肯定的な chin, a very large mouth,—the lips 厚い and succulent but never loose, never relaxed, always 強化するd by 成果／努力 or working with excitement. His hair, sunburned to the shade of 乾燥した，日照りの hay, had 初めは been 牽引する-coloured; "Blanchet" ("Whitey") he was always called at the Seminary. Even his 注目する，もくろむs were 近づく-sighted, and of such a pale, watery blue as to be unimpressive. There was certainly nothing in his outer 事例／患者 to 示唆する the fierceness and fortitude and 解雇する／砲火／射撃 of the man, and yet even the 厚い-血d Mexican half-産む／飼育するs knew his 質 at once. If the Bishop returned to find Santa Fé friendly to him, it was because everybody believed in Father Vaillant—homely, real, 執拗な, with the 運動ing 力／強力にする of a dozen men in his 貧しく-built 団体／死体.
On coming into the dining-room, Bishop Latour placed his candlesticks over the 解雇する／砲火／射撃-place, since there were already six upon the （米）棚上げする／（英）提議する, illuminating the brown soup-マリファナ. After they had stood for a moment in 祈り, Father Joseph 解除するd the cover and ladled the soup into the plates, a dark onion soup with croutons. The Bishop tasted it 批判的に and smiled at his companion. After the spoon had travelled to his lips a few times, he put it 負かす／撃墜する and leaning 支援する in his 議長，司会を務める 発言／述べるd,
"Think of it, Blanchet; in all this 広大な country between the Mississippi and the 太平洋の Ocean, there is probably not another human 存在 who could make a soup like this."
"Not unless he is a Frenchman," said Father Joseph. He had tucked a napkin over the 前線 of his cassock and was losing no time in reflection.
"I am not deprecating your individual talent, Joseph," the Bishop continued, "but, when one thinks of it, a soup like this is not the work of one man. It is the result of a 絶えず 精製するd tradition. There are nearly a thousand years of history in this soup."
Father Joseph frowned intently at the earthen マリファナ in the middle of the （米）棚上げする／（英）提議する. His pale, 近づく-sighted 注目する，もくろむs had always the look of peering into distance. "C'est ça, c'est vrai" he murmured. "But how," he exclaimed as he filled the Bishop's plate again, "how can a man make a proper soup without leeks, that king of vegetables? We cannot go on eating onions for ever."
After carrying away the soupière, he brought in the roast chicken and pommes sautées. "And salad, ジーンズ," he continued as he began to carve. "Are we to eat 乾燥した，日照りのd beans and roots for the 残り／休憩（する） of our lives? Surely we must find time to make a garden. Ah, my garden at Sandusky! And you could snatch me away from it! You will 収容する／認める that you never ate better lettuces in フラン. And my vineyard; a natural habitat for the vine, that. I tell you, the shores of Lake Erie will be covered with vineyards one day. I envy the man who is drinking my ワイン. Ah 井戸／弁護士席, that is a missionary's life; to 工場／植物 where another shall 得る."
As this was Christmas Day, the two friends were speaking in their native tongue. For years they had made it a practice to speak English together, except upon very special occasions, and of late they conversed in Spanish, in which they both needed to 伸び（る） fluency.
"And yet いつかs you used to chafe a little at your dear Sandusky and its 慰安s," the Bishop reminded him—"to say that you would end a home-staying parish priest, after all."
"Of course, one wants to eat one's cake and have it, as they say in Ohio. But no さらに先に, ジーンズ. This is far enough. Do not drag me any さらに先に." Father Joseph began gently to 説得する the cork from a 瓶／封じ込める of red ワイン with his fingers. "This I begged for your dinner at the hacienda where I went to baptize the baby on St. Thomas's Day. It is not 平易な to separate these rich Mexicans from their French ワイン. They know its 価値（がある）." He 注ぐd a few 減少（する）s and tried it. "A slight taste of the cork; they do not know how to keep it 適切に. However, it is やめる good enough for missionaries."
"You ask me not to drag you any さらに先に, Joseph. I wish," Bishop Latour leaned 支援する in his 議長，司会を務める and locked his 手渡すs together beneath his chin, "I wish I knew how far this is! Does anyone know the extent of this diocese, or of this 領土? The Commandant at the Fort seems as much in the dark as I. He says I can get some （警察などへの）密告，告訴（状） from the scout, 道具 Carson, who lives at Taos."
"Don't begin worrying about the diocese, ジーンズ. For the 現在の, Santa Fé is the diocese. 設立する order at home. To-morrow I will have a reckoning with the church-wardens, who 許すd that 禁止（する）d of drunken cowboys to come in to the midnight 集まり and defile the font. There is enough to do here. Festina lente. I have made a 解決する not to go more than three days' 旅行 from Santa Fé for one year."
The Bishop smiled and shook his 長，率いる. "And when you were at the Seminary, you made a 解決する to lead a life of contemplation."
A light leaped into Father Joseph's homely 直面する. "I have not yet 放棄するd that hope. One day you will 解放（する） me, and I will return to some 宗教的な house in フラン and end my days in devotion to the 宗教上の Mother. For the time 存在, it is my 運命 to serve Her in 活動／戦闘. But this is far enough, ジーンズ."
The Bishop again shook his 長，率いる and murmured, "Who knows how far?"
The wiry little priest whose life was to be a succession of mountain 範囲s, pathless 砂漠s, yawning canyons and swollen rivers, who was to carry the Cross into 領土s yet unknown and 無名の, who would wear 負かす／撃墜する mules and horses and scouts and 行う／開催する／段階-drivers, tonight looked apprehensively at his superior and repeated, "No more, ジーンズ. This is far enough." Then making haste to change the 支配する, he said briskly, "A bean salad was the best I could do for you; but with onion, and just a 疑惑 of salt pork, it is not so bad."
Over the compote of 乾燥した，日照りのd plums they fell to talking of the 広大な／多数の／重要な yellow ones that grew in the old Latour garden at home. Their thoughts met in that 攻撃するd cobble street, winding 負かす／撃墜する a hill, with the uneven garden 塀で囲むs and tall horse-chestnuts on either 味方する; a lonely street after nightfall, with soft street lamps 形態／調整d like lanterns at the darkest turnings. At the end of it was the church where the Bishop made his first Communion, with a grove of flat-削減（する） 計画（する） trees in 前線, under which the market was held on Tuesdays and Fridays.
While they ぐずぐず残るd over these memories—an indulgence they seldom permitted themselves—the two missionaries were startled by a ボレー of ライフル銃／探して盗む-発射s and bloodcurdling yells without, and the galloping of horses. The Bishop half rose, but Father Joseph 安心させるd him with a shrug.
"Do not discompose yourself. The same thing happened here on the eve of All Souls' Day. A 禁止（する）d of drunken cowboys, like those who （機の）カム into the church last night, go out to the pueblo and get the Tesuque Indian boys drunk, and then they ride in to serenade the 兵士s at the Fort in this manner."
On the morning after the Bishop's return from Durango, after his first night in his Episcopal 住居, he had a pleasant awakening from sleep. He had ridden into the 法廷，裁判所-yard after nightfall, having changed horses at a rancho and 押し進めるd on nearly sixty miles ーするために reach home. その結果 he slept late the next morning—did not awaken until six o'clock, when he heard the Angelus （犯罪の）一味ing. He 回復するd consciousness slowly, unwilling to let go of a pleasing delusion that he was in Rome. Still half believing that he was 宿泊するd 近づく St. John Lateran, he yet heard every 一打／打撃 of the Ave Maria bell, marvelling to hear it rung 正確に (nine quick 一打／打撃s in all, divided into threes, with an interval between); and from a bell with beautiful トン. 十分な, （疑いを）晴らす, with something bland and suave, each 公式文書，認める floated through the 空気／公表する like a globe of silver. Before the nine 一打／打撃s were done Rome faded, and behind it he sensed something Eastern, with palm trees,—Jerusalem, perhaps, though he had never been there. Keeping his 注目する，もくろむs の近くにd, he 心にいだくd for a moment this sudden, 普及（する） sense of the East. Once before he had been carried out of the 団体／死体 thus to a place far away. It had happened in a street in New Orleans. He had turned a corner and come upon an old woman with a basket of yellow flowers; sprays of yellow sending out a honey-甘い perfume. Mimosa—but before he could think of the 指名する he was 打ち勝つ by a feeling of place, was dropped, cassock and all, into a garden in the south of フラン where he had been sent one winter in his childhood to 回復する from an illness. And now this silvery bell 公式文書，認める had carried him さらに先に and faster than sound could travel.
When he joined Father Vaillant at coffee, that impetuous man who could never keep a secret asked him anxiously whether he had heard anything.
"I thought I heard the Angelus, Father Joseph, but my 推論する／理由 tells me that only a long sea voyage could bring me within sound of such a bell."
"Not at all," said Father Joseph briskly. "I 設立する that remarkable bell here, in the 地階 of old San Miguel. They tell me it has been here a hundred years or more. There is no church tower in the place strong enough to 持つ／拘留する it—it is very 厚い and must 重さを計る の近くに upon eight hundred 続けざまに猛撃するs. But I had a scaffolding built in the churchyard, and with the help of oxen we raised it and got it swung on cross-beams. I taught a Mexican boy to （犯罪の）一味 it 適切に against your return."
"But how could it have come here? It is Spanish, I suppose?"
"Yes, the inscription is in Spanish, to St. Joseph, and the date is 1356. It must have been brought up from Mexico City in an ox-cart. A heroic 請け負うing, certainly. Nobody knows where it was cast. But they do tell a story about it: that it was 誓約（する）d to St. Joseph in the wars with the Moors, and that the people of some 包囲するd city brought all their plate and silver and gold ornaments and threw them in with the baser metals. There is certainly a good 取引，協定 of silver in the bell, nothing else would account for its トン."
Father Latour 反映するd. "And the silver of the Spaniards was really Moorish, was it not? If not 現実に of Moorish make, copied from their design. The Spaniards knew nothing about working silver except as they learned it from the Moors."
"What are you doing, ジーンズ? Trying to make my bell out an infidel?" Father Joseph asked impatiently.
The Bishop smiled. "I am trying to account for the fact that when I heard it this morning it struck me at once as something oriental. A learned Scotch Jesuit in Montreal told me that our first bells, and the introduction of the bell in the service all over Europe, 初めは （機の）カム from the East. He said the Templars brought the Angelus 支援する from the Crusades, and it is really an adaptation of a Moslem custom."
Father Vaillant 匂いをかぐd. "I noticed that scholars always manage to dig out something belittling," he complained.
"Belittling? I should say the 逆転する. I am glad to think there is Moorish silver in your bell. When we first （機の）カム here, the one good workman we 設立する in Santa Fé was a silversmith. The Spaniards 手渡すd on their 技術 to the Mexicans, and the Mexicans have taught the Navajos to work silver; but it all （機の）カム from the Moors."
"I am no scholar, as you know," said Father Vaillant rising. "And this morning we have many practical 事件／事情／状勢s to 占領する us. I have 約束d that you will give an audience to a good old man, a native priest from the Indian 使節団 at Santa Clara, who is returning from Mexico. He has just been on a 巡礼の旅 to the 神社 of Our Lady of Guadalupe and has been much edified. He would like to tell you the story of his experience. It seems that ever since he was 任命するd he has 願望（する）d to visit the 神社. During your absence I have 設立する how 特に precious is that 神社 to all カトリック教徒s in New Mexico. They regard it as the one 絶対 authenticated 外見 of the Blessed Virgin in the New World, and a 証言，証人／目撃する of Her affection for Her Church on this continent."
The Bishop went into his 熟考する／考慮する, and Father Vaillant brought in Padre Escolastico Herrera, a man of nearly seventy, who had been forty years in the 省, and had just 遂行するd the pious 願望（する） of a lifetime. His mind was still 十分な of the sweetness of his late experience. He was so rapt that nothing else 利益／興味d him. He asked anxiously whether perhaps the Bishop would have more leisure to …に出席する to him later in the day. But Father Latour placed a 議長，司会を務める for him and told him to proceed.
The old man thanked him for the 特権 of 存在 seated. Leaning 今後, with his 手渡すs locked between his 膝s, he told the whole story of the miraculous 外見, both because it was so dear to his heart, and because he was sure that no "American" Bishop would have heard of the occurrence as it was, though at Rome all the 詳細（に述べる）s were 井戸／弁護士席 known and two ローマ法王s had sent gifts to the 神社.
*
On Saturday, December 9th, in the year 1531, a poor neophyte of the 修道院 of St. James was hurrying 負かす／撃墜する Tapeyac hill to …に出席する 集まり in the City of Mexico. His 指名する was Juan Diego and he was fifty-five years old. When he was half way 負かす／撃墜する the hill a light shone in his path, and the Mother of God appeared to him as a young woman of 広大な／多数の／重要な beauty, 覆う？ in blue and gold. She 迎える／歓迎するd him by 指名する and said:
"Juan, 捜し出す out thy Bishop and 企て，努力，提案 him build a church in my honour on the 位置／汚点／見つけ出す where I now stand. Go then, and I will 企て，努力，提案 here and を待つ thy return."
Brother Juan ran into the City and straight to the Bishop's palace, where he 報告（する）／憶測d the 事柄. The Bishop was Zumarraga, a Spaniard. He questioned the 修道士 厳しく and told him he should have 要求するd a 調印する of the Lady to 保証する him that she was indeed the Mother of God and not some evil spirit. He 解任するd the poor brother 厳しく and 始める，決める an attendant to watch his 活動／戦闘s.
Juan went 前へ／外へ very downcast and 修理d to the house of his uncle, Bernardino, who was sick of a fever. The two 後継するing days he spent in caring for this 老年の man who seemed at the point of death. Because of the Bishop's reproof he had fallen into 疑問, and did not return to the 位置／汚点／見つけ出す where the Lady said She would を待つ him. On Tuesday he left the City to go 支援する to his 修道院 to fetch 薬／医学s for Bernardino, but he 避けるd the place where he had seen the 見通し and went by another way.
Again he saw a light in his path and the Virgin appeared to him as before, 説, "Juan, why goest thou by this way?"
Weeping, he told Her that the Bishop had 不信d his 報告（する）／憶測, and that he had been 雇うd in caring for his uncle, who was sick unto death. The Lady spoke to him with all 慰安, telling him that his uncle would be 傷をいやす／和解させるd within the hour, and that he should return to Bishop Zumarraga and 企て，努力，提案 him build a church where She had first appeared to him. It must be called the 神社 of Our Lady of Guadalupe, after Her dear 神社 of that 指名する in Spain. When Brother Juan replied to Her that the Bishop 要求するd a 調印する, She said: "Go up on the 激しく揺するs yonder, and gather roses."
Though it was December and not the season for roses, he ran up の中で the 激しく揺するs and 設立する such roses as he had never seen before. He gathered them until he had filled his tilma. The tilma was a mantle worn only by the very poor,—a wretched 衣料品 loosely woven of coarse vegetable fibre and sewn 負かす／撃墜する the middle. When he returned to the apparition, She bent over the flowers and took 苦痛s to arrange them, then の近くにd the ends of the tilma together and said to him:
"Go now, and do not open your mantle until you open it before your Bishop."
Juan sped into the City and 伸び（る）d admission to the Bishop, who was in 会議 with his Vicar.
"Your Grace," he said, "the Blessed Lady who appeared to me has sent you these roses for a 調印する."
At this he held up one end of his tilma and let the roses 落ちる in profusion to the 床に打ち倒す. To his astonishment, Bishop Zumarraga and his Vicar 即時に fell upon their 膝s の中で the flowers. On the inside of his poor mantle was a 絵 of the Blessed Virgin, in 式服s of blue and rose and gold, 正確に／まさに as She had appeared to him upon the hillside.
A 神社 was built to 含む／封じ込める this miraculous portrait, which since that day has been the goal of countless 巡礼の旅s and has 成し遂げるd many 奇蹟s.
*
Of this picture Padre Escolastico had much to say: he 断言するd that it was of marvellous beauty, rich with gold, and the colours as pure and delicate as the 色合いs of 早期に morning. Many painters had visited the 神社 and marvelled that paint could be laid at all upon such poor and coarse 構成要素. In the ordinary way of nature, the flimsy mantle would have fallen to pieces long ago. The Padre modestly 現在のd Bishop Latour and Father Joseph with little メダルs he had brought from the 神社; on one 味方する a 救済 of the miraculous portrait, on the other an inscription: 非，不，無 fecit taliter omni nationi. (She hath not dealt so with any nation.)
Father Vaillant was 深く，強烈に stirred by the priest's recital, and after the old man had gone he 宣言するd to the Bishop that he meant himself to make a 巡礼の旅 to this 神社 at the earliest 適切な時期.
"What a priceless thing for the poor 変えるs of a savage country!" he exclaimed, wiping his glasses, which were clouded by his strong feeling. "All these poor カトリック教徒s who have been so long without 指示／教授／教育 have at least the 安心 of that visitation. It is a 世帯 word with them that their Blessed Mother 明らかにする／漏らすd Herself in their own country, to a poor 変える. Doctrine is 井戸／弁護士席 enough for the wise, ジーンズ; but the 奇蹟 is something we can 持つ／拘留する in our 手渡すs and love."
Father Vaillant began pacing restlessly up and 負かす／撃墜する as he spoke, and the Bishop watched him, musing. It was just this in his friend that was dear to him. "Where there is 広大な／多数の／重要な love there are always 奇蹟s," he said at length. "One might almost say that an apparition is human 見通し 訂正するd by divine love. I do not see you as you really are, Joseph; I see you through my affection for you. The 奇蹟s of the Church seem to me to 残り／休憩（する） not so much upon 直面するs or 発言する／表明するs or 傷をいやす／和解させるing 力／強力にする coming suddenly 近づく to us from afar off, but upon our perceptions 存在 made finer, so that for a moment our 注目する，もくろむs can see and our ears can hear what is there about us always."
In 中央の-March, Father Vaillant was on the road, returning from a missionary 旅行 to Albuquerque. He was to stop at the rancho of a rich Mexican, Manuel Lujon, to marry his men and maid servants who were living in concubinage, and to baptize the children. There he would spend the night. To-morrow or the day after he would go on to Santa Fé, 停止（させる）ing by the way at the Indian pueblo of Santo Domingo to 持つ／拘留する service. There was a 罰金 old 使節団 church at Santo Domingo, but the Indians were of a haughty and 怪しげな disposition. He had said 集まり there on his way to Albuquerque, nearly a week ago. By dint of canvassing from house to house, and 申し込む／申し出ing メダルs and 宗教的な colour prints to all who （機の）カム to church, he had got together a かなりの congregation. It was a large and 繁栄する pueblo, 始める，決める の中で clean sand-hills, with its rich irrigated farm lands lying just below, in the valley of the Rio Grande. His congregation was 静かな, dignified, attentive. They sat on the earth 床に打ち倒す, wrapped in their best 一面に覆う／毛布s, repose in every line of their strong, stubborn 支援するs. He harangued them in such Spanish as he could 命令（する）, and they listened with 尊敬（する）・点. But bring their children to be baptized, they would not. The Spaniards had 扱う／治療するd them very 不正に long ago, and they had been meditating upon their grievance for many 世代s. Father Vaillant had not baptized one 幼児 there, but he meant to stop to-morrow and try again. Then 支援する to his Bishop, 供給するd he could get his horse up La Bajada Hill.
He had bought his horse from a Yankee 仲買人 and had been woefully deceived. One week's 旅行 of from twenty to thirty miles a day had shown the beast up for a 勝利，勝つd-broken 難破させる. Father Vaillant's mind was 十分な of 構成要素 cares as he approached Manuel Lujon's place beyond Bernalillo. The rancho was like a little town, with all its stables, corrals, and 火刑／賭ける 盗品故買者s. The casa grande was long and low, with glass windows and 有望な blue doors, a portale running its 十分な length, supported by blue 地位，任命するs. Under this portale the adobe 塀で囲む was hung with bridles, saddles, 広大な／多数の／重要な boots and 刺激（する）s, guns and saddle 一面に覆う／毛布s, strings of red peppers, fox 肌s, and the 肌s of two 広大な／多数の／重要な rattlesnakes.
When Father Vaillant 棒 in through the gateway, children （機の）カム running from every direction, some with no 着せる／賦与するing but a little shirt, and women with no shawls over their 黒人／ボイコット hair （機の）カム running after the children. They all disappeared when Manuel Lujon walked out of the 広大な／多数の／重要な house, hat in 手渡す, smiling and hospitable. He was a man of thirty-five, settled in 人物／姿／数字 and somewhat 十分な under the chin. He 迎える／歓迎するd the priest in the 指名する of God and put out a 手渡す to help him alight, but Father Vaillant sprang quickly to the ground.
"God be with you, Manuel, and with your house. But where are those who are to be married?"
"The men are all in the field, Padre. There is no hurry. A little ワイン, a little bread, coffee, repose—and then the 儀式s."
"A little ワイン, very willingly, and bread, too. But not until afterward. I meant to catch you all at dinner, but I am two hours late because my horse is bad. Have someone bring in my saddle-捕らえる、獲得するs, and I will put on my vestments. Send out to the fields for your men, Señor Lujon. A man can stop work to be married."
The swarthy host was dazed by this 派遣（する）. "But one moment, Padre. There are all the children to baptize; why not begin with them, if I cannot 説得する you to wash the dust from your sainted brow and repose a little."
"Take me to a place where I can wash and change my 着せる／賦与するs, and I will be ready before you can get them here. No, I tell you, Lujon, the marriages first, the baptisms afterward; that order is but Christian. I will baptize the children to-morrow morning, and their parents will at least have been married over night."
Father Joseph was 行為／行うd to his 議会, and the older boys were sent running off across the fields to fetch the men. Lujon and his two daughters began 建設するing an altar at one end of the sala. Two old women （機の）カム to scrub the 床に打ち倒す, and another brought 議長，司会を務めるs and stools.
"My God, but he is ugly, the Padre!" whispered one of these to the others. "He must be very 宗教上の. And did you see the 広大な／多数の／重要な wart he has on his chin? My grandmother could take that away for him if she were alive, poor soul! Somebody せねばならない tell him about the 宗教上の mud at Chimayo. That mud might 乾燥した，日照りの it up. But there is nobody left now who can take warts away."
"No, the times are not so good any more," the other agreed. "And I 疑問 if all this marrying will make them any better. Of what use is it to marry people after they have lived together and had children? and the man is maybe thinking about another woman, like Pablo. I saw him coming out of the 小衝突 with that oldest girl of Trinidad's, only Sunday night."
The reappearance of the priest upon the scene 削減（する） short その上の スキャンダル. He knelt 負かす／撃墜する before the improvised altar and began his 私的な devotions. The women tiptoed away. Señor Lujon himself went out toward the servants' ４半期/4分の1s to hurry the 候補者s for the marriage sacrament. The women were giggling and snatching up their best shawls. Some of the men had even gashed their 手渡すs. The 世帯 （人が）群がるd into the sala, and Father Vaillant married couples with 広大な／多数の／重要な 派遣（する）.
"To-morrow morning, the baptisms," he 発表するd. "And the mothers see to it that the children are clean, and that there are sponsors for all."
After he had 再開するd his travelling-着せる／賦与するs, Father Joseph asked his host at what hour he dined, 発言／述べるing that he had been 急速な／放蕩なing since an 早期に breakfast.
"We eat when it is ready—a little after sunset, usually. I have had a young lamb killed for your Reverence."
Father Joseph kindled with 利益／興味. "Ah, and how will it be cooked?"
Señor Lujon shrugged. "Cooked? Why, they put it in a マリファナ with chili, and some onions, I suppose."
"Ah, that is the point. I have had too much stewed mutton. Will you 許す me to go into the kitchen and cook my 部分 in my own way?"
Lujon waved his 手渡す. "My house is yours, Padre. Into the kitchen I never go—too many women. But there it is, and the woman in 告発（する），告訴（する）／料金 is 指名するd Rosa."
When the Father entered the kitchen he 設立する a （人が）群がる of women discussing the marriages. They quickly 分散させるd, leaving old Rosa by her 解雇する／砲火／射撃-place, where hung a kettle from which 問題／発行するd the savour of cooking mutton fat, all too familiar to Father Joseph. He 設立する a half sheep hanging outside the door, covered with a 血まみれの 解雇（する）, and asked Rosa to heat the oven for him, 発表するing that he meant to roast the hind 脚.
"But Padre, I baked before the marriages. The oven is almost 冷淡な. It will take an hour to heat it, and it is only two hours till supper."
"Very 井戸／弁護士席. I can cook my roast in an hour."
"Cook a roast in an hour!" cried the old woman. "Mother of God, Padre, the 血 will not be 乾燥した，日照りのd in it!"
"Not if I can help it!" said Father Joseph ひどく. "Now hurry with the 解雇する／砲火／射撃, my good woman."
When the Padre carved his roast at the supper-（米）棚上げする／（英）提議する, the serving-girls stood behind his 議長，司会を務める and looked with horror at the delicate stream of pink juice that followed the knife. Manuel Lujon took a slice for politeness, but he did not eat it. Father Vaillant had his gigot to himself.
All the men and boys sat 負かす／撃墜する at the long （米）棚上げする／（英）提議する with the host, the women and children would eat later. Father Joseph and Lujon, at one end, had a 瓶／封じ込める of white Bordeaux between them. It had been brought from Mexico City on mule-支援する, Lujon said. They were discussing the road 支援する to Santa Fé, and when the missionary 発言／述べるd that he would stop at Santo Domingo, the host asked him why he did not get a horse there. "I am afraid you will hardly get 支援する to Santa Fé on your own. The pueblo is famous for 産む／飼育するing good horses. You might make a 貿易（する）."
"No," said Father Vaillant. "Those Indians are of a sullen disposition. If I were to have 取引 with them, they would 嫌疑者，容疑者／疑う my 動機s. If we are to save their souls we must make it （疑いを）晴らす that we want no 利益（をあげる） for ourselves, as I told Father Gallegos in Albuquerque."
Manuel Lujon laughed and ちらりと見ることd 負かす／撃墜する the （米）棚上げする／（英）提議する at his men, who were all showing their white teeth. "You said that to the Padre at Albuquerque? You have courage. He is a rich man, Padre Gallegos. All the same, I 尊敬（する）・点 him. I have played poker with him. He is a 広大な／多数の／重要な gambler and takes his losses like a man. He stops at nothing, plays like an American."
"And I," retorted Father Joseph, "I have not much 尊敬（する）・点 for a priest who either plays cards or manages to get rich."
"Then you do not play?" asked Lujon. "I am disappointed. I had hoped we could have a game after supper. The evenings are dull enough here. You do not even play 支配s?"
"Ah, that is another 事柄!" Father Joseph 宣言するd. "A game of 支配s, there by the 解雇する／砲火／射撃, with coffee, or some of that excellent grape brandy you 許すd me to taste, that I would find refreshing. And tell me, Manuelito, where do you get that brandy? It is like a French liqueur."
"It is 井戸／弁護士席 seasoned. It was made at Bernalillo in my grandfather's time. They make it there still, but it is not so good now."
The next morning, after coffee, while the children were 存在 got ready for baptism, the host took Father Vaillant through his corrals and stables to show him his 在庫／株. He 展示（する）d with peculiar pride two cream-coloured mules, 立ち往生させるd 味方する by 味方する. With his own 手渡す he led them out of the stable, ーするために 陳列する，発揮する to advantage their handsome coats,—not bluish white, as with white horses, but a rich, 深い ivory, that in 影をつくる／尾行する changed to fawn-colour. Their tails were clipped at the end into the 形態／調整 of bells.
"Their 指名するs," said Lujon, "are Contento and Angelica, and they are as good as their 指名するs. It seems that God has given them 知能. When I talk to them, they look up at me like Christians; they are very companionable. They are always ridden together and have a 広大な／多数の／重要な affection for each other."
Father Joseph took one by the halter and led it about. "Ah, but they are rare creatures! I have never seen a mule or horse coloured like a young fawn before." To his host's astonishment, the wiry little priest sprang upon Contento's 支援する with the agility of a grasshopper. The mule, too, was astonished. He shook himself violently, bolted toward the gate of the barnyard, and at the gate stopped suddenly. Since this did not throw his rider, he seemed 満足させるd, trotted 支援する, and stood placidly beside Angelica.
"But you are a caballero, Father Vaillant!" Lujon exclaimed. "I 疑問 if Father Gallegos would have kept his seat—though he is something of a hunter."
"The saddle is to be my home in your country, Lujon. What an 平易な gait this mule has, and what a 狭くする 支援する! I notice that 特に. For a man with short 脚s, like me, it is a 罰 to ride eight hours a day on a wide horse. And this I must do day after day. From here I go to Santa Fé, and, after a day in 会議／協議会 with the Bishop, I start for Mora."
"For Mora?" exclaimed Lujon. "Yes, that is far, and the roads are very bad. On your 損なう you will never do it. She will 減少（する） dead under you." While he talked, the Father remained upon the mule's 支援する, 一打／打撃ing him with his 手渡す.
"井戸／弁護士席, I have no other. God 認める that she does not 減少（する） somewhere far from food and water. I can carry very little with me except my vestments and the sacred 大型船s."
The Mexican had been growing more and more thoughtful, as if he were considering something 深遠な and not altogether cheerful. Suddenly his brow （疑いを）晴らすd, and he turned to the priest with a radiant smile, やめる boyish in its 簡単. "Father Vaillant," he burst out in a わずかに oratorical manner, "you have made my house 権利 with Heaven, and you 告発（する），告訴（する）／料金 me very little. I will do something very nice for you; I will give you Contento for a 現在の, and I hope to be 特に remembered in your 祈りs."
Springing to the ground, Father Vaillant threw his 武器 about his host. "Manuelito!" he cried, "for this darling mule I think I could almost pray you into Heaven!"
The Mexican laughed, too, and 温かく returned the embrace. Arm-in-arm they went in to begin the baptisms.
* * *
The next morning, when Lujon went to call Father Vaillant for breakfast, he 設立する him in the barnyard, 主要な the two mules about and smoothing their fawn-coloured 側面に位置するs, but his 直面する was not the cheerful countenance of yesterday.
"Manuel," he said at once, "I cannot 受託する your 現在の. I have thought upon it over night, and I see that I cannot. The Bishop 作品 as hard as I do, and his horse is little better than 地雷. You know he lost everything on his way out here, in a shipwreck at Galveston—の中で the 残り／休憩（する） a 罰金 wagon he had had built for travel on these plains. I could not go about on a mule like this when my Bishop rides a ありふれた 切り開く／タクシー／不正アクセス. It would be 不適切な. I must ride away on my old 損なう."
"Yes, Padre?" Manuel looked troubled and somewhat aggrieved. Why should the Padre spoil everything? It had all been very pleasant yesterday, and he had felt like a prince of generosity. "I 疑問 if she will make La Bajada Hill," he said slowly, shaking his 長，率いる. "Look my horses over and take the one that 控訴s you. They are all better than yours."
"No, no," said Father Vaillant decidedly. "Having seen these mules, I want nothing else. They are the colour of pearls, really! I will raise the price of marriages until I can buy this pair from you. A missionary must depend upon his 開始する for companionship in his lonely life. I want a mule that can look at me like a Christian, as you said of these."
Señor Lujon sighed and looked about his barnyard as if he were trying to find some escape from this 状況／情勢.
Father Joseph turned to him with vehemence. "If I were a rich ranchero, like you, Manuel, I would do a splendid thing; I would furnish the two 開始するs that are to carry the word of God about this heathen country, and then I would say to myself: There go my Bishop and my Vicario, on my beautiful cream-coloured mules."
"So be it, Padre," said Lujon with a mournful smile. "But I せねばならない get a good many 祈りs. On my whole 広い地所 there is nothing I prize like those two. True, they might pine if they were parted for long. They have never been separated, and they have a 広大な／多数の／重要な affection for each other. Mules, as you know, have strong affections. It is hard for me to give them up."
"You will be all the happier for that, Manuelito," Father Joseph cried heartily. "Every time you think of these mules, you will feel pride in your good 行為."
Soon after breakfast Father Vaillant 出発／死d, riding Contento, with Angelica trotting submissively behind, and from his gate Señor Lujon watched them disconsolately until they disappeared. He felt he had been worried out of his mules, and yet he bore no 憤慨. He did not 疑問 Father Joseph's devotedness, nor his singleness of 目的. After all, a Bishop was a Bishop, and a Vicar was a Vicar, and it was not to their discredit that they worked like a pair of ありふれた parish priests. He believed he would be proud of the fact that they 棒 Contento and Angelica. Father Vaillant had 軍隊d his 手渡す, but he was rather glad of it.
The Bishop and his Vicar were riding through the rain in the Truchas mountains. The 激しい, lead-coloured 減少（する）s were driven slantingly through the 空気／公表する by an icy 勝利，勝つd from the 頂点（に達する）. These raindrops, Father Latour kept thinking, were the 形態／調整 of tadpoles, and they broke against his nose and cheeks, 爆発するing with a splash, as if they were hollow and 十分な of 空気／公表する. The priests were riding across high mountain meadows, which in a few weeks would be green, though just now they were 予定する-coloured. On every 味方する lay 山の尾根s covered with blue-green モミ trees; above them rose the horny backbones of mountains. The sky was very low; purplish lead-coloured clouds let 負かす／撃墜する curtains of もや into the valleys between the pine 山の尾根s. There was not a 微光 of white light in the dark vapours working 総計費—rather, they took on the 冷淡な green of the evergreens. Even the white mules, their coats wet and matted into tufts, had turned a slaty hue, and the 直面するs of the two priests were purple and spotted in that singular light.
Father Latour 棒 first, sitting straight upon his mule, with his chin lowered just enough to keep the 運動 of rain out of his 注目する，もくろむs. Father Vaillant followed, unable to see much,—in 天候 like this his glasses were of no use and he had taken them off. He crouched 負かす／撃墜する in the saddle, his shoulders 井戸／弁護士席 over Contento's neck. Father Joseph's sister, Philomène, who was Mother Superior of a convent in her native town in the Puy-de-ドーム, often tried to picture her brother and Bishop Latour on these long missionary 旅行s of which he wrote her; she imagined the scene and saw the two priests moving through it in their cassocks, bareheaded, like the pictures of St. Francis Xavier with which she was familiar. The reality was いっそう少なく picturesque,—but for all that, no one could have mistaken these two men for hunters or 仲買人s. They wore clerical collars about their necks instead of neckerchiefs, and on the breast of his buckskin jacket the Bishop's silver cross hung by a silver chain.
They were on their way to Mora, the third day out, and they did not know just how far they had still to go. Since morning they had not met a traveller or seen a human habitation. They believed they were on the 権利 追跡する, for they had seen no other. The first night of their 旅行 they had spent at Santa Cruz, lying in the warm, wide valley of the Rio Grande, where the fields and gardens were already softly coloured with 早期に spring. But since they had left the Española country behind them, they had 競うd first with 勝利，勝つd and sand-嵐／襲撃するs, and now with 冷淡な. The Bishop was going to Mora to 補助装置 the Padre there in 配置する／処分する／したい気持ちにさせるing of a （人が）群がる of 難民s who filled his house. A new 解決／入植地 in the Conejos valley had lately been （警察の）手入れ，急襲d by Indians; many of the inhabitants were killed, and the 生存者s, who were 初めは from Mora, had managed to get 支援する there, utterly destitute.
Before the travellers had crossed the mountain meadows, the rain turned to sleet. Their wet buckskins quickly froze, and the 動揺させる of icy flakes struck them and bounded off. The prospect of a night in the open was not 元気づける. It was too wet to kindle a 解雇する／砲火／射撃, their 一面に覆う／毛布s would become soaked on the ground. As they were descending the mountain on the Mora 味方する, the grey daylight seemed already beginning to fail, though it was only four o'clock. Father Latour turned in his saddle and spoke over his shoulder.
"The mules are certainly very tired, Joseph. They せねばならない be fed."
"押し進める on," said Father Vaillant. "We will come to 避難所 of some 肉親，親類d before night 始める，決めるs in." The Vicar had been praying 確固に while they crossed the meadows, and he felt 確信して that St. Joseph would not turn a deaf ear. Before the hour was done they did indeed come upon a wretched adobe house, so poor and mean that they might not have seen it had it not lain の近くに beside the 追跡する, on the 辛勝する／優位 of a 法外な ravine. The stable looked more habitable than the house, and the priests thought perhaps they could spend the night in it.
As they 棒 up to the door, a man （機の）カム out, bareheaded, and they saw to their surprise that he was not a Mexican, but an American, of a very unprepossessing type. He spoke to them in some drawling dialect they could scarcely understand and asked if they 手配中の，お尋ね者 to stay the night. During the few words they 交流d with him Father Latour felt a growing 不本意 to remain even for a few hours under the roof of this ugly, evil-looking fellow. He was tall, gaunt and ill-formed, with a snake-like neck, 終結させるing in a small, bony 長，率いる. Under his の近くに-clipped hair this repellent 長，率いる showed a number of 厚い 山の尾根s, as if the skull joinings were overgrown by 層s of superfluous bone. With its small, rudimentary ears, this 長，率いる had a 前向きに／確かに malignant look. The man seemed not more than half human, but he was the only householder on the lonely road to Mora.
The priests dismounted and asked him whether he could put their mules under 避難所 and give them 穀物 料金d.
"As soon as I git my coat on I will. You 肉親，親類 come in."
They followed him into a room where a piñon 解雇する／砲火／射撃 炎d in the corner, and went toward it to warm their 強化するd 手渡すs. Their host made an angry, snarling sound in the direction of the partition, and a woman （機の）カム out of the next room. She was a Mexican.
Father Latour and Father Vaillant 演説（する）／住所d her courteously in Spanish, 迎える／歓迎するing her in the 指名する of the 宗教上の Mother, as was customary. She did not open her lips, but 星／主役にするd at them blankly for a moment, then dropped her 注目する，もくろむs and cowered as if she were terribly 脅すd. The priests looked at each other; it struck them both that this man had been 乱用ing her in some way. Suddenly he turned on her.
"（疑いを）晴らす off them 元気づけるs fur the strangers. They won't eat ye, if they 空気／公表する priests."
She began distractedly snatching rags and wet socks and dirty 着せる／賦与するs from the 議長，司会を務めるs. Her 手渡すs were shaking so that she dropped things. She was not old, she might have been very young, but she was probably half-witted. There was nothing in her 直面する but blankness and 恐れる.
Her husband put on his coat and boots, went to the door, and stopped with his 手渡す on the latch, throwing over his shoulder a crafty, hateful ちらりと見ること at the bewildered woman.
"Here, you! Come 権利 along, I'll need ye!"
She took her 黒人／ボイコット shawl from a peg and followed him. Just at the door she turned and caught the 注目する，もくろむs of the 訪問者s, who were looking after her in compassion and perplexity. 即時に that stupid 直面する became 激しい, prophetic, 十分な of awful meaning. With her finger she pointed them away, away!—two quick thrusts into the 空気／公表する. Then, with a look of horror beyond anything language could 伝える, she threw 支援する her 長，率いる and drew the 辛勝する／優位 of her palm quickly across her distended throat—and 消えるd. The doorway was empty; the two priests stood 星／主役にするing at it, speechless. That flash of electric passion had been so swift, the 警告 it communicated so vivid and 限定された, that they were struck dumb.
Father Joseph was the first to find his tongue. "There is no 疑問 of her meaning. Your ピストル is 負担d, ジーンズ?"
"Yes, but I neglected to keep it 乾燥した，日照りの. No 事柄."
They hurried out of the house. It was still light enough to see the stable through the grey 運動 of rain, and they went toward it.
"Señor American," the Bishop called, "will you be good enough to bring out our mules?"
The man （機の）カム out of the stable. "What do you want?"
"Our mules. We have changed our mind. We will 押し進める on to Mora. And here is a dollar for your trouble."
The man took a 脅すing 態度. As he looked from one to the other his 長，率いる played from 味方する to 味方する 正確に／まさに like a snake's. "What's the 事柄? My house ain't good enough for ye?"
"No explanation is necessary. Go into the barn and get the mules, Father Joseph."
"You dare go into my stable, you ——- priest!"
The Bishop drew his ピストル. "No profanity, Señor. We want nothing from you but to get away from your uncivil tongue. Stand where you are."
The man was 非武装の. Father Joseph （機の）カム out with the mules, which had not been unsaddled. The poor things were each munching a mouthful, but they needed no 勧めるing to be gone; they did not like this place. The moment they felt their riders on their 支援するs they trotted quickly along the road, which dropped すぐに into the arroyo. While they were descending, Father Joseph 発言／述べるd that the man would certainly have a gun in the house, and that he had no wish to be 発射 in the 支援する.
"Nor I. But it is growing too dark for that, unless he should follow us on horseback," said the Bishop. "Were there horses in the stable?"
"Only a burro." Father Vaillant was relying upon the 保護 of St. Joseph, whose office he had fervently said that morning. The 警告 given them by that poor woman, with such scant 適切な時期, seemed 証拠 that some 保護するing 力／強力にする was mindful of them.
By the time they had 上がるd the far 味方する of the arroyo, night had の近くにd 負かす／撃墜する and the rain was 注ぐing harder than ever.
"I am by no means sure that we can keep in the road," said the Bishop. "But at least I am sure we are not 存在 followed. We must 信用 to these intelligent beasts. Poor woman! He will 嫌疑者，容疑者／疑う her and 乱用 her, I am afraid." He kept seeing her in the 不明瞭 as he 棒 on, her 直面する in the 解雇する／砲火／射撃-light, and her terrible pantomime.
They reached the town of Mora a little after midnight. The Padre's house was 十分な of 難民s, and two of them were put out of a bed in order that the Bishop and his Vicar could get into it.
In the morning a boy （機の）カム from the stable and 報告（する）／憶測d that he had 設立する a crazy woman lying in the straw, and that she begged to see the two Padres who owned the white mules. She was brought in, her 着せる／賦与するing 削減（する） to rags, her 脚s and 直面する and even her hair so plastered with mud that the priests could scarcely 認める the woman who had saved their lives the night before.
She said she had never gone 支援する to the house at all. When the two priests 棒 away her husband had run to the house to get his gun, and she had 急落（する），激減（する）d 負かす／撃墜する a washout behind the stable into the arroyo, and had been on the way to Mora all night. She had supposed he would 追いつく her and kill her, but he had not. She reached the 解決／入植地 before day-break, and crept into the stable to warm herself の中で the animals and wait until the 世帯 was awake. ひさまづくing before the Bishop she began to relate such horrible things that he stopped her and turned to the native priest.
"This is a 事例／患者 for the civil 当局. Is there a 治安判事 here?"
There was no 治安判事, but there was a retired fur trapper who 行為／法令／行動するd as notary and could take 証拠. He was sent for, and in the interval Father Latour 教えるd the 難民 women from Conejos to bathe this poor creature and put decent 着せる／賦与するs on her, and to care for the 削減（する）s and scratches on her 脚s.
An hour later the woman, whose 指名する was Magdalena, 静めるd by food and 親切, was ready to tell her story. The notary had brought along his friend, St. Vrain, a Canadian trapper who understood Spanish better than he. The woman was known to St. Vrain, moreover, who 確認するd her 声明 that she was born Magdalena Valdez, at Los Ranchos de Taos, and that she was twenty-four years old. Her husband, Buck 規模s, had drifted into Taos with a party of hunters from somewhere in Wyoming. All white men knew him for a dog and a degenerate—but to Mexican girls, marriage with an American meant coming up in the world. She had married him six years ago, and had been living with him ever since in that wretched house on the Mora 追跡する. During that time he had robbed and 殺人d four travellers who had stopped there for the night. They were all strangers, not known in the country. She had forgot their 指名するs, but one was a German boy who spoke very little Spanish and little English; a nice boy with blue 注目する，もくろむs, and she had grieved for him more than for the others. They were all buried in the sandy 国／地域 behind the stable. She was always afraid their 団体／死体s might wash out in a 嵐／襲撃する. Their horses Buck had ridden off by night and sold to Indians somewhere in the north. Magdalena had borne three children since her marriage, and her husband had killed each of them a few days after birth, by ways so horrible that she could not relate it. After he killed the first baby, she ran away from him, 支援する to her parents at Ranchos. He （機の）カム after her and made her go home with him by 脅すing 害（を与える） to the old people. She was afraid to go anywhere for help, but twice before she had managed to 警告する travellers away, when her husband happened to be out of the house. This time she had 設立する courage because, when she looked into the 直面するs of these two Padres, she knew they were good men, and she thought if she ran after them they could save her. She could not 耐える any more 殺人，大当り. She asked nothing better than to die herself, if only she could hide 近づく a church and a priest for a while, to make her soul 権利 with God.
St. Vrain and his friend got together a search-party at once. They 棒 out to 規模s's place and 設立する the remains of four men buried under the corral behind the stable, as the woman had said. 規模s himself they 逮捕（する）d on the road from Taos, where he had gone to look for his wife. They brought him 支援する to Mora, but St. Vrain 棒 on to Taos to fetch a 治安判事.
There was no calabozo in Mora, so 規模s was put into an empty stable, under guard. This stable was soon surrounded by a （人が）群がる of people, who loitered to hear the 血-curdling 脅しs the 囚人 shouted against his wife. Magdalena was kept in the Padre's house, where she lay on a mat in the corner, begging Father Latour to take her 支援する to Santa Fé, so that her husband could not get at her. Though 規模s was bound, the Bishop felt alarmed for her safety. He and the American notary, who had a ピストル of the new revolver model, sat in the sala and kept watch over her all night.
In the morning the 治安判事 and his party arrived from Taos. The notary told him the facts of the 事例／患者 in the plaza, where everyone could hear. The Bishop 問い合わせd whether there was any place for Magdalena in Taos, as she could not stay on here in such a 明言する／公表する of terror.
A man dressed in buckskin 追跡（する）ing-着せる／賦与するs stepped out of the （人が）群がる and asked to see Magdalena. Father Latour 行為／行うd him into the room where she lay on her mat. The stranger went up to her, 除去するing his hat. He bent 負かす／撃墜する and put his 手渡す on her shoulder. Though he was 明確に an American, he spoke Spanish in the native manner.
"Magdalena, don't you remember me?"
She looked up at him as out of a dark 井戸／弁護士席; something became alive in her 深い, haunted 注目する，もくろむs. She caught with both 手渡すs at his fringed buckskin 膝s.
"Christóbal!" she wailed. "Oh, Christóbal!"
"I'll take you home with me, Magdalena, and you can stay with my wife. You wouldn't be afraid in my house, would you?"
"No, no, Christóbal, I would not be afraid with you. I am not a wicked woman."
He smoothed her hair. "You're a good girl, Magdalena—always were. It will be all 権利. Just leave things to me."
Then he turned to the Bishop. "Señor Vicario, she can come to me. I live 近づく Taos. My wife is a native woman, and she'll be good to her. That varmint won't come about my place, even if he breaks 刑務所，拘置所. He knows me. My 指名する is Carson."
Father Latour had looked 今後 to 会合 the scout. He had supposed him to be a very large man, of powerful 団体／死体 and 命令（する）ing presence. This Carson was not so tall as the Bishop himself, was very slight in でっちあげる，人を罪に陥れる, modest in manner, and he spoke English with a soft Southern drawl. His 直面する was both thoughtful and 警報; 苦悩 had drawn a 永久の 山の尾根 between his blue 注目する，もくろむs. Under his blond moustache his mouth had a singular refinement. The lips were 十分な and delicately modelled. There was something curiously unconscious about his mouth, reflective, a little melancholy,—and something that 示唆するd a capacity for tenderness. The Bishop felt a quick glow of 楽しみ in looking at the man. As he stood there in his buckskin 着せる／賦与するs one felt in him 基準s, 忠義s, a code which is not easily put into words but which is 即時に felt when two men who live by it come together by chance. He took the scout's 手渡す. "I have long 手配中の，お尋ね者 to 会合，会う 道具 Carson," he said, "even before I （機の）カム to New Mexico. I have been hoping you would 支払う／賃金 me a visit at Santa Fé."
The other smiled. "I'm 権利 shy, sir, and I'm always afraid of 存在 disappointed. But I guess it will be all 権利 from now on."
This was the beginning of a long friendship.
On their ride 支援する to Carson's ranch, Magdalena was put in Father Vaillant's care, and the Bishop and the scout 棒 together. Carson said he had become a カトリック教徒 単に as a 事柄 of form, as Americans usually did when they married a Mexican girl. His wife was a good woman and very devout; but 宗教 had seemed to him pretty much a woman's 事件／事情／状勢 until his last trip to California. He had been sick out there, and the Fathers at one of the 使節団s took care of him. "I began to see things different, and thought I might some day be a カトリック教徒 in earnest. I was brought up to think priests were rascals, and that the 修道女s were bad women,—all the stuff they talk 支援する in Missouri. A good many of the native priests here 耐える out that story. Our Padre 市場ínez at Taos is an old scapegrace, if ever there was one; he's got children and grandchildren in almost every 解決／入植地 around here. And Padre Lucero at Arroyo Hondo is a miser, takes everything a poor man's got to give him a Christian burial."
The Bishop discussed the needs of his people at length with Carson. He felt 広大な／多数の／重要な 信用／信任 in his judgment. The two men were about the same age, both a little over forty, and both had been sobered and sharpened by wide experience. Carson had been guide in world-renowned 探検s, but he was still almost as poor as in the days when he was a beaver trapper. He lived in a little adobe house with his Mexican wife. The 広大な／多数の／重要な country of 砂漠 and mountain 範囲s between Santa Fé and the 太平洋の coast was not yet mapped or 借り切る／憲章d; the most reliable 地図／計画する of it was in 道具 Carson's brain. This Missourian, whose 注目する，もくろむ was so quick to read a landscape or a human 直面する, could not read a printed page. He could at that time barely 令状 his own 指名する. Yet one felt in him a quick and 差別するing 知能. That he was 無学の was an 事故; he had got ahead of 調書をとる／予約するs, gone where the printing-圧力（をかける） could not follow him. Out of the hardships of his boyhood—from fourteen to twenty 選ぶing up a 明らかにする living as cook or mule-driver for wagon trains, often in the service of 残虐な and desperate characters—he had 保存するd a clean sense of honour and a compassionate heart. In talking to the Bishop of poor Magdalena he said sadly: "I used to see her in Taos when she was such a pretty girl. Ain't it a pity?"
*
The degenerate 殺害者, Buck 規模s, was hanged after a short 裁判，公判. 早期に in April the Bishop left Santa Fé on horseback and 棒 to St. Louis, on his way to …に出席する the 地方の 会議 at Baltimore. When he returned in September, he brought 支援する with him five 勇敢な 修道女s, Sisters of Loretto, to 設立する a school for girls in letterless Santa Fé. He sent at once for Magdalena and took her into the service of the Sisters. She became housekeeper and 経営者／支配人 of the Sisters' kitchen. She was 充てるd to the 修道女s, and so happy in the service of the Church that when the Bishop visited the school he used to enter by the kitchen-garden in order to see her serene and handsome 直面する. For she became beautiful, as Carson said she had been as a girl. After the blight of her horrible 青年 was over, she seemed to bloom again in the 世帯 of God.
During the first year after his arrival in Santa Fé, the Bishop was 現実に in his diocese only about four months. Six months of that first year were 消費するd in …に出席するing the 全員出席の 会議 at Baltimore, to which he had been 召喚するd. He went on horseback over the Santa Fé 追跡する to St. Louis, nearly a thousand miles, then by steamboat to Pittsburgh, across the mountains to Cumberland, and on to Washington by the new 鉄道／強行採決する. The return 旅行 was even slower, as he had with him the five 修道女s who （機の）カム to 設立する the school of Our Lady of Light. He reached Santa Fé late in September.
So far, Bishop Latour had been おもに 雇うd on 商売／仕事 that took him far away from his Vicarate. His 広大な／多数の／重要な diocese was still an unimaginable mystery to him. He was eager to be abroad in it, to know his people; to escape for a little from the cares of building and 設立するing, and to go 西方の の中で the old 孤立するd Indian 使節団s; Santo Domingo, 子孫を作る人 of horses; Isleta, whitened with gypsum; Laguna, of wide pastures; and finally, cloud-始める，決める Á昏睡.
In the golden October 天候 the Bishop, with his 一面に覆う／毛布s and coffee-マリファナ, …に出席するd by Jacinto, a young Indian from the Pecos pueblo, whom he 雇うd as guide, 始める，決める off to visit the Indian 使節団s in the west. He spent a night and a day at Albuquerque, with the genial and popular Padre Gallegos. After Santa Fé, Albuquerque was the most important parish in the diocese; the priest belonged to an 影響力のある Mexican family, and he and the rancheros had run their church to 控訴 themselves, making a very gay 事件／事情／状勢 of it. Though Padre Gallegos was ten years older than the Bishop, he would still dance the fandango five nights running, as if he could never have enough of it. He had many friends in the American 植民地, with whom he played poker and went 追跡（する）ing, when he was not dancing with the Mexicans. His cellar was 井戸／弁護士席 在庫／株d with ワインs from El Paso del Norte, whisky from Taos, and grape brandy from Bernalillo. He was genuinely hospitable, and the gambler 負かす／撃墜する on his luck, the 兵士 sobering up, were always welcome at his （米）棚上げする／（英）提議する. The Padre was adored by a rich Mexican 未亡人, who was hostess at his supper parties, engaged his servants for him, made lace for the altar and napery for his （米）棚上げする／（英）提議する. Every Sunday her carriage, the only の近くにd one in Albuquerque, waited in the plaza after 集まり, and when the priest had put off his vestments, he （機の）カム out and was driven away to the lady's hacienda for dinner.
The Bishop and Father Vaillant had 完全に 診察するd the 事例／患者 of Father Gallegos, and meant to end this scandalous 明言する／公表する of things 井戸／弁護士席 before Christmas. But on this visit Father Latour 展示（する）d neither astonishment nor displeasure at anything, and Padre Gallegos was cordial and most ceremoniously polite. When the Bishop permitted himself to 表明する some surprise that there was not a 確定／確認 class を待つing him, the Padre explained 滑らかに that it was his custom to 確認する 幼児s at their baptism.
"It is all the same in a Christian community like ours. We know they will receive 宗教的な 指示／教授／教育 as they grow up, so we make good カトリック教徒s of them in the beginning. Why not?"
The Padre was uneasy lest the Bishop should 要求する his 出席 on this trip out の中で the 使節団s. He had no liking for scanty food and a bed on the 激しく揺するs. So, though he had been dancing only a few nights before, he received his Superior with one foot 包帯d up in an Indian moccasin, and complained of a 厳しい attack of gout. Asked when he had last celebrated 集まり at Á昏睡, he made no direct reply. It used to be his custom, he said, to go there in Passion Week, but the Á昏睡 Indians were unreclaimed heathen at heart, and had no wish to be bothered with the 集まり. The last time he went out there, he was unable to get into the church at all. The Indians pretended they had not the 重要な; that the 知事 had it, and that he had gone on "Indian 商売／仕事" up into the Cebolleta mountains.
The Bishop did not wish Padre Gallegos's company upon his 旅行, was very glad not to have the 当惑 of 辞退するing it, and he 棒 away from Albuquerque after polite 別れの（言葉，会）s. Yet, he 反映するd, there was something very engaging about Gallegos as a man. As a priest, he was impossible; he was too self-満足させるd and popular ever to change his ways, and he certainly could not change his 直面する. He did not look やめる like a professional gambler, but something smooth and twinkling in his countenance 示唆するd an underhanded 方式 of life. There was but one course: to 一時停止する the man from the 演習 of all priestly 機能（する）／行事s, and 企て，努力，提案 the smaller native priests take 警告.
Father Vaillant had told the Bishop that he must by all means stop a night at Isleta, as he would like the priest there—Padre Jesus de Baca, an old white-haired man, almost blind, who had been at Isleta many years and had won the 信用／信任 and affection of his Indians.
When he approached this pueblo of Isleta, gleaming white across a low plain of grey sand, Father Latour's spirits rose. It was beautiful, that warm, rich whiteness of the church and the clustered town, shaded by a few 有望な acacia trees, with their 激しい blue-green like the colour of old paper window-blinds. That tree always awakened pleasant memories, 解任するing a garden in the south of フラン where he used to visit young cousins. As he 棒 up to the church, the old priest （機の）カム out to 会合，会う him, and after his salutation stood looking at Father Latour, shading his failing 注目する，もくろむs with his 手渡す.
"And can this be my Bishop? So young a man?" he exclaimed.
They went into the priest's house by way of a garden, 塀で囲むd in behind the church. This enclosure was 十分な of domesticated cactus 工場／植物s, of many varieties and 広大な／多数の／重要な size (it seemed the Padre loved them), and の中で these hung wicker cages made of willow twigs, 十分な of parrots. There were even parrots hopping about the sanded paths—with one wing clipped to keep them at home. Father Jesus explained that parrot feathers were much prized by his Indians as ornaments for their 儀式の 式服s, and he had long ago 設立する he could please his parishioners by raising the birds.
The priest's house was white within and without, like all the Isleta houses, and was almost as 明らかにする as an Indian dwelling. The old man was poor, and too soft-hearted to 圧力（をかける） the pueblo people for pesos. An Indian girl cooked his beans and cornmeal mush for him, he 要求するd little else. The girl was not very skilful, he said, but she was clean about her cooking. When the Bishop 発言／述べるd that everything in this pueblo, even the streets, seemed clean, the Padre told him that 近づく Isleta there was a hill of some white mineral, which the Indians ground up and used as whitewash. They had done this from time immemorial, and the village had always been 公式文書，認めるd for its whiteness. A little talk with Father Jesus 明らかにする／漏らすd that he was simple almost to childishness, and very superstitious. But there was a 質 of golden goodness about him. His 権利 注目する，もくろむ was overgrown by a cataract, and he kept his 長，率いる 攻撃するd as if he were trying to see around it. All his movements were to the left, as if he were reaching or walking about some 障害 in his path.
After coming to the house by way of a garden 十分な of parrots, Father Latour was amused to find that the 単独の ornament in the Padre's poor, 明らかにする little sala was a 木造の parrot, perched in a hoop and hung from one of the roof-スピードを出す／記録につけるs. While Father Jesus was 教えるing his Indian girl in the kitchen, the Bishop took this carving 負かす／撃墜する from its perch to 診察する it. It was 削減（する） from a 選び出す／独身 stick of 支持を得ようと努めるd, 正確に／まさに the size of a living bird, 団体／死体 and tail rigid and straight, the 長，率いる a little turned. The wings and tail and neck feathers were just 示すd by the 道具, and thinly painted. He was surprised to feel how light it was; the surface had the whiteness and velvety smoothness of very old 支持を得ようと努めるd. Though scarcely carved at all, 単に smoothed into 形態／調整, it was strangely lifelike; a 木造の pattern of parrots, as it were.
The Padre smiled when he 設立する the Bishop with the bird in his 手渡す.
"I see you have 設立する my treasure! That, your Grace, is probably the oldest thing in the pueblo—older than the pueblo itself."
The parrot, Father Jesus said, had always been the bird of wonder and 願望（する） to the pueblo Indians. In 古代の times its feathers were more valued than wampum and turquoises. Even before the Spaniards （機の）カム, the pueblos of northern New Mexico used to send explorers along the dangerous and difficult 貿易（する） 大勝するs 負かす／撃墜する into 熱帯の Mexico to bring 支援する upon their 団体／死体s a 貨物 of parrot feathers. To 購入（する） these the 仲買人 carried pouches 十分な of turquoises from the Cerrillos hills 近づく Santa Fé. When, very rarely, a 仲買人 後継するd in bringing 支援する a live bird to his people, it was paid divine honours, and its death threw the whole village into the deepest gloom. Even the bones were piously 保存するd. There was in Isleta a parrot skull of 広大な／多数の／重要な antiquity. His 木造の bird he had bought from an old man who was much indebted to him, and who was about to die without 子孫s. Father Jesus had had his 注目する，もくろむ upon the bird for years. The Indian told him that his ancestors, 世代s ago, had brought it with them from the mother pueblo. The priest 情愛深く believed that it was a portrait, done from life, of one of those rare birds that in 古代の times were carried up alive, all the long 追跡する from the tropics.
Father Jesus gave a good 報告（する）／憶測 of the Indians at Laguna and Á昏睡. He used to go to those pueblos to 持つ／拘留する services when he was younger, and had always 設立する them friendly.
"At Á昏睡," he said, "you can see something very 宗教上の. They have there a portrait of St. Joseph, sent to them by one of the Kings of Spain, long ago, and it has worked many 奇蹟s. If the season is 乾燥した，日照りの, the Á昏睡 people take the picture 負かす／撃墜する to their farms at Acomita, and it never fails to produce rain. They have rain when 非，不，無 落ちるs in all the country, and they have 刈るs when the Laguna Indians have 非，不，無."
Taking leave of Isleta and its priest 早期に in the morning, Father Latour and his guide 棒 all day through the 乾燥した，日照りの 砂漠 plain west of Albuquerque. It was like a country of 乾燥した，日照りの ashes; no juniper, no rabbit 小衝突, nothing but thickets of withered, dead-looking cactus, and patches of wild pumpkin—the only vegetation that had any vitality. It is a vine, remarkable for its 傾向, not to spread and ramble, but to 集まり and 開始する. Its long, sharp, arrow-形態／調整d leaves, 霜d over with prickly silver, are thrust 上向き and （人が）群がるd together; the whole rigid, up-thrust matted clump looks いっそう少なく like a 工場／植物 than like a 広大な／多数の／重要な 植民地 of grey-green lizards, moving and suddenly 逮捕（する）d by 恐れる.
As the morning wore on they had to make their way through a sand-嵐／襲撃する which やめる obscured the sun. Jacinto knew the country 井戸／弁護士席, having crossed it often to go to the 宗教的な dances at Laguna, but he 棒 with his 長，率いる low and a purple handkerchief tied over his mouth. Coming from a pueblo の中で 支持を得ようと努めるd and water, he had a poor opinion of this plain. At noon he alighted and collected enough greasewood to boil the Bishop's coffee. They knelt on either 味方する of the 解雇する／砲火／射撃, the sand curling about them so that the bread became gritty as they ate it.
The sun 始める，決める red in an atmosphere murky with sand. The travellers made a 乾燥した，日照りの （軍の）野営地，陣営 and rolled themselves in their 一面に覆う／毛布s. All night a 冷淡な 勝利，勝つd blew over them. Father Latour was so stiff that he arose long before daybreak. The 夜明け （機の）カム at last, fair and （疑いを）晴らす, and they made an 早期に start.
About the middle of that afternoon Jacinto pointed out Laguna in the distance, lying, 明らかに, in the 中央 of 有望な yellow waves of high sand dunes—yellow as ochre. As they approached, Father Latour 設立する these were petrified sand dunes; long waves of soft, gritty yellow 激しく揺する, 向こうずねing and 明らかにする except for a few lines of dark jumper that grew out of the 天候 割れ目s,—little trees, and very, very old. At the foot of this sweep of 激しく揺する waves was the blue lake, a 石／投石する 水盤／入り江 十分な of water, from which the pueblo took its 指名する.
The kindly Padre at Isleta had sent his cook's brother off on foot to 警告する the Laguna people that the new High Priest was coming, and that he was a good man and did not want money. They were 用意が出来ている, accordingly; the church was clean and the doors were open; a small white church, painted above and about the altar with gods of 勝利，勝つd and rain and 雷鳴, sun and moon, linked together in a geometrical design of crimson and blue and dark green, so that the end of the church seemed to be hung with tapestry. It 解任するd to Father Latour the 内部の of a Persian chieftain's テント he had seen in a 織物 展示（する） at Lyons. Whether this decoration had been done by Spanish missionaries or by Indian 変えるs, he was unable to find out.
The 知事 told him that his people would come to 集まり in the morning, and that there were a number of children to be baptized. He 申し込む／申し出d the Bishop the sacristy for the night, but there was a damp, earthy smell about that 議会, and Father Latour had already made up his mind that he would like to sleep on the 激しく揺する dunes, under the junipers.
Jacinto got firewood and good water from the Lagunas, and they made their （軍の）野営地，陣営 in a pleasant 位置／汚点／見つけ出す on the 激しく揺するs north of the village. As the sun dropped low, the light brought the white church and the yellow adobe houses up into 救済 from the flat ledges. Behind their （軍の）野営地，陣営, not far away, lay a group of 広大な／多数の／重要な mesas. The Bishop asked Jacinto if he knew the 指名する of the one nearest them.
"No, I not know any 指名する," he shook his 長，率いる. "I know Indian 指名する," he 追加するd, as if, for once, he were thinking aloud.
"And what is the Indian 指名する?"
"The Laguna Indians call Snow-Bird mountain." He spoke somewhat unwillingly.
"That is very nice," said the Bishop musingly. "Yes, that is a pretty 指名する."
"Oh, Indians have nice 指名するs too!" Jacinto replied quickly, with a curl of the lip. Then, as if he felt he had taken out on the Bishop a reproach not deserved, he said in a moment: "The Laguna people think it very funny for a big priest to be a young man. The 知事 say, how can I call him Padre when he is younger than my sons?"
There was a 公式文書，認める of pride in Jacinto's 発言する／表明する very flattering to the Bishop. He had noticed how 肉親，親類d the Indian 発言する／表明する could be when it was 肉親，親類d at all; a slight inflection made one feel that one had received a 広大な／多数の／重要な compliment.
"I am not very young in heart, Jacinto. How old are you, my boy?"
"Twenty-six."
"Have you a son?"
"One. Baby. Not very long born."
Jacinto usually dropped the article in speaking Spanish, just as he did in speaking English, though the Bishop had noticed that when he did give a noun its article, he used the 権利 one. The customary omission, therefore, seemed to be a 事柄 of taste, not ignorance. In the Indian conception of language, such attachments were superfluous and unpleasing, perhaps.
They relapsed into the silence which was their usual form of intercourse. The Bishop sat drinking his coffee slowly out of the tin cup, keeping the マリファナ 近づく the embers. The sun had 始める，決める now, the yellow 激しく揺するs were turning grey, 負かす／撃墜する in the pueblo the light of the cook 解雇する／砲火／射撃s made red patches of the glassless windows, and the smell of piñon smoke （機の）カム softly through the still 空気／公表する. The whole western sky was the colour of golden ashes, with here and there a 紅潮／摘発する of red on the lip of a little cloud. High above the horizon the evening-星／主役にする flickered like a lamp just lit, and の近くに beside it was another 星／主役にする of constant light, much smaller.
Jacinto threw away the end of his cornhusk cigarette and again spoke without 存在 演説（する）／住所d.
"The ev-en-ing-星／主役にする," he said in English, slowly and somewhat sententiously, then relapsed into Spanish. "You see the little 星／主役にする beside, Padre? Indians call him the guide."
The two companions sat, each thinking his own thoughts as night の近くにd in about them; a blue night 始める，決める with 星／主役にするs, the 本体，大部分／ばら積みの of the 独房監禁 mesas cutting into the firmament. The Bishop seldom questioned Jacinto about his thoughts or beliefs. He didn't think it polite, and he believed it to be useless. There was no way in which he could 移転 his own memories of European civilization into the Indian mind, and he was やめる willing to believe that behind Jacinto there was a long tradition, a story of experience, which no language could translate to him. A 冷気／寒がらせる （機の）カム with the 不明瞭. Father Latour put on his old fur-lined cloak, and Jacinto, 緩和するing the 一面に覆う／毛布 tied about his loins, drew it up over his 長，率いる and shoulders.
"Many 星／主役にするs," he said presently. "What you think about the 星／主役にするs, Padre?"
"The wise men tell us they are worlds, like ours, Jacinto."
The end of the Indian's cigarette grew 有望な and then dull again before he spoke. "I think not," he said in the トン of one who has considered a proposition 公正に／かなり and 拒絶するd it. "I think they are leaders—広大な／多数の／重要な spirits."
"Perhaps they are," said the Bishop with a sigh. "Whatever they are, they are 広大な／多数の／重要な. Let us say Our Father, and go to sleep, my boy."
ひさまづくing on either 味方する of the embers they repeated the 祈り together and then rolled up in their 一面に覆う／毛布s. The Bishop went to sleep thinking with satisfaction that he was beginning to have some sort of human companionship with his Indian boy. One called the young Indians "boys," perhaps because there was something youthful and elastic in their 団体／死体s. Certainly about their behaviour there was nothing boyish in the American sense, nor even in the European sense. Jacinto was never, by any chance, naïf; he was never taken by surprise. One felt that his training, whatever it had been, had 用意が出来ている him to 会合，会う any 状況／情勢 which might 直面する him. He was as much at home in the Bishop's 熟考する／考慮する as in his own pueblo—and he was never too much at home anywhere. Father Latour felt he had gone a good way toward 伸び（る）ing his guide's friendship, though he did not know how.
The truth was, Jacinto liked the Bishop's way of 会合 people; thought he had the 権利 トン with Padre Gallegos, the 権利 トン with Padre Jesus, and that he had good manners with the Indians. In his experience, white people, when they 演説（する）／住所d Indians, always put on a 誤った 直面する. There were many 肉親，親類d of 誤った 直面するs; Father Vaillant's, for example, was kindly but too vehement. The Bishop put on 非，不，無 at all. He stood straight and turned to the 知事 of Laguna, and his 直面する underwent no change. Jacinto thought this remarkable.
After 早期に 集まり the next morning Father Latour and his guide 棒 off across the low plain that lies between Laguna and Á昏睡. In all his travels the Bishop had seen no country like this. From the flat red sea of sand rose 広大な／多数の／重要な 激しく揺する mesas, 一般に Gothic in 輪郭（を描く）, 似ているing 広大な cathedrals. They were not （人が）群がるd together in disorder, but placed in wide spaces, long vistas between. This plain might once have been an enormous city, all the smaller ４半期/4分の1s destroyed by time, only the public buildings left,—piles of architecture that were like mountains. The sandy 国／地域 of the plain had a light ぱらぱら雨ing of junipers, and was splotched with 集まりs of blooming rabbit 小衝突,—that olive-coloured 工場／植物 that grows in high waves like a 投げ上げる／ボディチェックするing sea, at this season covered with a thatch of bloom, yellow as gorse, or orange like marigolds.
This mesa plain had an 外見 of 広大な／多数の／重要な antiquity, and of incompleteness; as if, with all the 構成要素s for world-making 組み立てる／集結するd, the Creator had desisted, gone away and left everything on the point of 存在 brought together, on the eve of 存在 arranged into mountain, plain, 高原. The country was still waiting to be made into a landscape.
Ever afterward the Bishop remembered his first ride to Á昏睡 as his introduction to the mesa country. One thing which struck him at once was that every mesa was duplicated by a cloud mesa, like a reflection, which lay motionless above it or moved slowly up from behind it. These cloud 形式s seemed to be always there, however hot and blue the sky. いつかs they were flat terraces, ledges of vapour; いつかs they were ドーム-形態／調整d, or fantastic, like the 最高の，を越すs of silvery pagodas, rising one above another, as if an oriental city lay 直接／まっすぐに behind the 激しく揺する. The 広大な／多数の／重要な （米）棚上げする／（英）提議するs of granite 始める，決める 負かす／撃墜する in an empty plain were 信じられない without their attendant clouds, which were a part of them, as the smoke is part of the censer, or the 泡，激怒すること of the wave.
Coming along the Santa Fé 追跡する, in the 広大な plains of Kansas, Father Latour had 設立する the sky more a 砂漠 than the land; a hard, empty blue, very monotonous to the 注目する，もくろむs of a Frenchman. But west of the Pecos all that changed; here there was always activity 総計費, clouds forming and moving all day long. Whether they were dark and 十分な of 暴力／激しさ, or soft and white with luxurious idleness, they powerfully 影響する／感情d the world beneath them. The 砂漠, the mountains and mesas, were continually 改革（する）d and re-coloured by the cloud 影をつくる／尾行するs. The whole country seemed fluid to the 注目する，もくろむ under this constant change of accent, this ever-変化させるing 配当 of light.
Jacinto interrupted these reflections by an exclamation.
"Á昏睡!" He stopped his mule.
The Bishop, に引き続いて with his 注目する，もくろむ the straight, pointing Indian 手渡す, saw, far away, two 広大な／多数の／重要な mesas. They were almost square in 形態／調整, and at this distance seemed の近くに together, though they were really some miles apart.
"The far one"—his guide still pointed.
The Bishop's 注目する，もくろむs were not so sharp as Jacinto's, but now, looking 負かす／撃墜する upon the 最高の，を越す of the さらに先に mesa from the high land on which they 停止（させる）d, he saw a flat white 輪郭（を描く） on the grey surface—a white square made up of squares. That, his guide said, was the pueblo of Á昏睡.
Riding on, they presently drew rein under the Enchanted Mesa, and Jacinto told him that on this, too, there had once been a village, but the stairway which had been the only 接近 to it was broken off by a 広大な／多数の／重要な 嵐／襲撃する many centuries ago, and its people had 死なせる／死ぬd up there from hunger.
But how, the Bishop asked him, did men first think of living on the 最高の，を越す of naked 激しく揺するs like these, hundreds of feet in the 空気／公表する, without 国／地域 or water?
Jacinto shrugged. "A man can do whole lot when they 追跡（する） him day and night like an animal. Navajos on the north, Apaches on the south; the Á昏睡 run up a 激しく揺する to be 安全な."
All this plain, the Bishop gathered, had once been the scene of a periodic man-追跡（する）; these Indians, born in 恐れる and dying by 暴力／激しさ for 世代s, had at last taken this leap away from the earth, and on that 激しく揺する had 設立する the hope of all 苦しむing and tormented creatures—safety. They （機の）カム 負かす／撃墜する to the plain to 追跡（する） and to grow their 刈るs, but there was always a place to go 支援する to. If a 禁止（する）d of Navajos were on the Á昏睡's 追跡する, there was still one hope; if he could reach his 激しく揺する—聖域! On the winding 石／投石する stairway up the cliff, a handful of men could keep off a multitude. The 激しく揺する of Á昏睡 had never been taken by a 敵 but once,—by Spaniards in armour. It was very different from a mountain fastness; more lonely, more stark and grim, more 控訴，上告ing to the imagination. The 激しく揺する, when one （機の）カム to think of it, was the 最大の 表現 of human need; even mere feeling yearned for it; it was the highest comparison of 忠義 in love and friendship. Christ Himself had used that comparison for the disciple to whom He gave the 重要なs of His Church. And the Hebrews of the Old Testament, always 存在 carried 捕虜 into foreign lands,—their 激しく揺する was an idea of God, the only thing their 征服者／勝利者s could not take from them.
Already the Bishop had 観察するd in Indian life a strange literalness, often shocking and disconcerting. The Á昏睡s, who must 株 the 全世界の／万国共通の human yearning for something 永久の, 耐えるing, without 影をつくる／尾行する of change,—they had their idea in 実体. They 現実に lived upon their 激しく揺する; were born upon it and died upon it. There was an element of exaggeration in anything so simple!
As they drew 近づく the Á昏睡 mesa, dark clouds began boiling up from behind it, like 署名／調印する 位置／汚点／見つけ出すs spreading in a brilliant sky.
"Rain come," 発言／述べるd Jacinto. "That is good. They will be 井戸／弁護士席 性質の／したい気がして." He left the mules in a 火刑／賭ける corral at the foot of the mesa, took up the 一面に覆う／毛布s, and hurried Father Latour into the 狭くする 割れ目 in the 激しく揺する where the craggy 辛勝する／優位s formed a 肉親，親類d of natural stairway up the cliff. Wherever the 地盤 was 背信の, it was helped out by little 手渡す-持つ／拘留するs, ground into the 石／投石する like smooth mittens. The mesa was 絶対 naked of vegetation, but at its foot a 階級 工場／植物 grew conspicuously out of the sand; a 工場／植物 with big white blossoms like 復活祭 lilies. By its dark blue-green leaves, large and coarse-toothed, Father Latour 認めるd a 種類 of the noxious datura. The size and luxuriance of these nightshades astonished him. They looked like 広大な／多数の／重要な 人工的な 工場／植物s, made of 向こうずねing silk.
While they were 上がるing the 激しく揺する, deafening 雷鳴 broke over their 長，率いるs, and the rain began to 落ちる as if it were 流出／こぼすd from a cloud-burst. 製図／抽選 into a 深い 新たな展開 of the stairway, under an overhanging ledge, they watched the water shaken in 激しい curtains in the 空気／公表する before them. In a moment the seam in which they stood was like the channel of a brook. Looking out over the 広大な／多数の／重要な plain spotted with mesas and glittering with rain sheets, the Bishop saw the distant mountains 有望な with sunlight. Again he thought that the first 創造 morning might have looked like this, when the 乾燥した，日照りの land was first drawn up out of the 深い, and all was 混乱.
The 嵐／襲撃する was over in half an hour. By the time the Bishop and his guide reached the last turn in the 追跡する, and rose through the 割れ目, stepping out on the flat 最高の，を越す of the 激しく揺する, the noontide sun was 炎ing 負かす／撃墜する upon Á昏睡 with almost insupportable brightness. The 明らかにする 石／投石する 床に打ち倒す of the town and its 深い-worn paths were washed white and clean, and those 不景気s in the surface which the Á昏睡s call their cisterns, were 十分な of fresh rain water. Already the women were bringing out their 着せる／賦与するs, to begin washing. The drinking water was carried up the stairway in earthen jars on the 長，率いるs of the women, from a secret spring below; but for all other 目的s the people depended on the 降雨 held in these cisterns.
The 最高の，を越す of the mesa was about ten acres in extent, the Bishop 裁判官d, and there was not a tree or a blade of green upon it; not a handful of 国／地域, except the churchyard, held in by an adobe 塀で囲む, where the earth for burial had been carried up in baskets from the plain below. The white dwellings, two and three storeyed, were not scattered, but 密談する／（身体を）寄せ集めるd together in a の近くに cluster, with no 保護するing slope of ground or shoulder of 激しく揺する, lying flat against the flat, 有望な against the 有望な,—both the 激しく揺する and the plastered houses threw off the sun glare blindingly.
At the very 辛勝する／優位 of the mesa, overhanging the abyss so that its 保持するing 塀で囲む was like a part of the cliff itself, was the old warlike church of Á昏睡, with its two 石／投石する towers. Gaunt, grim, grey, its nave rising some seventy feet to a sagging, half-廃虚d roof, it was more like a 要塞 than a place of worship. That spacious 内部の depressed the Bishop as no other 使節団 church had done. He held a service there before midday, and he had never 設立する it so hard to go through the 儀式 of the 集まり. Before him, on the grey 床に打ち倒す, in the grey light, a group of 有望な shawls and 一面に覆う／毛布s, some fifty or sixty silent 直面するs; above and behind them the grey 塀で囲むs. He felt as if he were celebrating 集まり at the 底（に届く） of the sea, for antediluvian creatures; for types of life so old, so 常習的な, so shut within their 爆撃するs, that the sacrifice on Calvary could hardly reach 支援する so far. Those 爆撃する-like 支援するs behind him might be saved by baptism and divine grace, as 未開発の 幼児s are, but hardly through any experience of their own, he thought. When he blessed them and sent them away, it was with a sense of inadequacy and spiritual 敗北・負かす.
After he had laid aside his vestments, Father Latour went over the church with Jacinto. As he 診察するd it his wonder grew. What need had there ever been for this 広大な／多数の／重要な church at Á昏睡? It was built 早期に in sixteen hundred, by Fray Juan Ramirez, a 広大な／多数の／重要な missionary, who 労働d on the 激しく揺する of Á昏睡 for twenty years or more. It was Father Ramirez, too, who made the mule 追跡する 負かす／撃墜する the other 味方する,—the only path by which a burro can 上がる the mesa, and which is still called "El Camino del Padre."
The more Father Latour 診察するd this church, the more he was inclined to think that Fray Ramirez, or some Spanish priest who followed him, was not altogether innocent of worldly ambition, and that they built for their own satisfaction, perhaps, rather than によれば the needs of the Indians. The magnificent 場所／位置, the natural grandeur of this 要塞／本拠地, might 井戸／弁護士席 have turned their 長，率いるs a little. Powerful men they must have been, those Spanish Fathers, to 草案 Indian 労働 for this 広大な／多数の／重要な work without 軍の support. Every 石／投石する in that structure, every handful of earth in those many thousand 続けざまに猛撃するs of adobe, was carried up the 追跡する on the 支援するs of men and boys and women. And the 広大な／多数の／重要な carved beams of the roof—Father Latour looked at them with amazement. In all the plain through which he had come he had seen no trees but a few stunted piñons. He asked Jacinto where these 抱擁する 木材／素質s could have been 設立する.
"San Mateo mountain, I guess."
"But the San Mateo mountains must be forty or fifty miles away. How could they bring such 木材／素質s?"
Jacinto shrugged. "Á昏睡s carry." Certainly there was no other explanation.
Besides the church proper there was the cloister, large, 厚い-塀で囲むd, which must have 要求するd an enormous 労働 of portage from the plain. The 深い cloister 回廊（地帯）s were 冷静な／正味の when the 激しく揺する outside was blistering; the low arches opened on an enclosed garden which, 裁判官ing from its depth of earth, must once have been very verdant. Pacing those shady passages, with four feet of solid, windowless adobe shutting out everything but the green garden and the turquoise sky above, the 早期に missionaries might 井戸／弁護士席 have forgotten the poor Á昏睡s, that tribe of 古代の 激しく揺する-海がめs, and believed themselves in some cloister hung on a 刺激（する） of the Pyrenees.
In the grey dust of the enclosed garden two thin, half-dead peach trees still struggled with the drouth, the 肉親，親類d of ありそうもない tree that grows up from an old root and never 耐えるs. By the 塀で囲む yellow suckers put out from an old vine stump, very 厚い and hard, which must once have borne its 熟した clusters.
Built upon the north-east corner of the cloister the Bishop 設立する a loggia—roofed, but with open 味方するs, looking 負かす／撃墜する on the white pueblo and the tawny 激しく揺する, and over the wide plain below. There he decided he would spend the night. From this loggia he watched the sun go 負かす／撃墜する; watched the 砂漠 become dark, the 影をつくる／尾行するs creep 上向き. Abroad in the plain the scattered mesa 最高の，を越すs, red with the afterglow, one by one lost their light, like candles going out. He was on a naked 激しく揺する in the 砂漠, in the 石／投石する age, a prey to homesickness for his own 肉親，親類d, his own 時代, for European man and his glorious history of 願望（する） and dreams. Through all the centuries that his own part of the world had been changing like the sky at daybreak, this people had been 直す／買収する，八百長をするd, 増加するing neither in numbers nor 願望（する）s, 激しく揺する-海がめs on their 激しく揺する. Something reptilian he felt here, something that had 耐えるd by immobility, a 肉親，親類d of life out of reach, like the crustaceans in their armour.
On his homeward way the Bishop spent another night with Father Jesus, the good priest at Isleta, who talked with him much of the Moqui country and of those very old 激しく揺する-始める，決める pueblos still さらに先に to the west. One story 関係のある to a long-forgotten friar at Á昏睡, and was somewhat as follows:
Some time in the very 早期に years of seventeen hundred, nearly fifty years after the 広大な／多数の／重要な Indian 反乱 in which all the missionaries and all the Spaniards in northern New Mexico were either driven out or 殺人d, after the country had been reconquered and new missionaries had come to take the place of the 殉教者s, a 確かな Friar Baltazar Montoya was priest at Á昏睡. He was of a tyrannical and overbearing disposition and bore a hard 手渡す on the natives. All the 使節団s now in 廃虚s were active then, each had its 居住（者） priest, who lived for the people or upon the people, によれば his nature. Friar Baltazar was one of the most ambitious and exacting. It was his belief that the pueblo of Á昏睡 存在するd 主として to support its 罰金 church, and that this should be the pride of the Indians as it was his. He took the best of their corn and beans and squashes for his （米）棚上げする／（英）提議する, and selected the choicest 部分s when they 虐殺（する）d a sheep, chose their best hides to carpet his dwelling. Moreover, he exacted a 激しい 尊敬の印 in 労働. He was never done with having earth carried up from the plain in baskets. He 大きくするd the churchyard and made the 深い garden in the cloister, 濃厚にするing it with dung from the corrals. Here he was able to grow a wonderful garden, since it was watered every evening by women,—and this にもかかわらず the fact that it was not proper that a woman should ever enter the cloister at all. Each woman 借りがあるd the Padre so many ollas of water a week from the cisterns, and they murmured not only because of the 労働, but because of the drain on their water-供給（する）.
Baltazar was not a lazy man, and in his first years there, before he became stout, he made long 旅行s in に代わって of his 使節団 and his garden. He went as far as Oraibi, many days' 旅行, to select their best peach seeds. (The peach orchards of Oraibi were very old, having been cultivated since the days of the earliest Spanish 探検隊／遠征隊s, when Coronado's captains gave the Moquis peach seeds brought from Spain.) His grape cuttings were brought from Sonora in baskets on muleback, and he would go all the way to the 郊外住宅 (Santa Fé) for choice garden seeds, at the season when pack trains （機の）カム up the Rio Grande valley. The 早期に churchmen did a 広大な／多数の／重要な 商売／仕事 in carrying seeds about, though the Indians and Mexicans were 満足させるd with beans and squashes and chili, asking nothing more.
Friar Baltazar was from a 宗教的な house in Spain which was 公式文書，認めるd for good living, and he himself had worked in the refectory. He was an excellent cook and something of a carpenter, and he took a 広大な／多数の／重要な 取引，協定 of trouble to make himself comfortable upon that 激しく揺する at the end of the world. He 草案d two Indian boys into his service, one to care for his ass and work in the garden, the other to cook and wait upon him at （米）棚上げする／（英）提議する. In time, as he grew more unwieldy in 人物／姿／数字, he 可決する・採択するd a third boy and 雇うd him as a 走者 to the distant 使節団s. This boy would go on foot all the way to the 郊外住宅 for red cloth or an アイロンをかける spade or a new knife, stopping at Bernalillo to bring home a wineskin 十分な of grape brandy. He would go five days' 旅行 to the Sandia mountains to catch fish and 乾燥した，日照りの or salt them for the Padre's 急速な／放蕩な-days, or run to Zuñi, where the Fathers raised rabbits, and bring 支援する a pair for the spit. His errands were seldom of an ecclesiastical nature.
It was （疑いを）晴らす that the Friar at Á昏睡 lived more after the flesh than after the spirit. The difficulty of 得るing an 利益／興味ing and 変化させるd diet on a naked 激しく揺する seemed only to whet his appetite and tempt his resourcefulness. But his sensuality went no その上の than his garden and （米）棚上げする／（英）提議する. Carnal 商業 with the Indian women would have been very 平易な indeed, and the Friar was at the hardy age of 熟した manhood when such 誘惑s are peculiarly sharp. But the missionaries had 早期に discovered that the slightest 出発 from chastity 大いに 弱めるd their 影響（力） and 当局 with their Indian 変えるs. The Indians themselves いつかs practised continence as a penance, or as a strong 薬／医学 with the spirits, and they were very willing that their Padre should practise it for them. The consequences of carnal indulgence were perhaps more serious here than in Spain, and Friar Baltazar seems never to have given his flock an 適切な時期 to exult over his frailty.
He held his seat at Á昏睡 for nearly fifteen 繁栄する years, 絶えず 改善するing his church and his living-４半期/4分の1s, growing new vegetables and medicinal herbs, making soap from the yucca root. Even after he became stout, his 武器 were strong and muscular, his fingers clever. He cultivated his peach trees, and watched over his garden like a little kingdom, never 許すing the native women to grow slack in the water-供給（する）. His first serving-boys were 解放（する）d to marry, and others 後継するd them, who were even more minutely trained.
Baltazar's tyranny grew little by little, and the Á昏睡 people were いつかs at the point of 反乱. But they could not 見積（る） just how powerful the Padre's 魔法 might be and were afraid to put it to the 実験（する）. There was no 疑問 that the 宗教上の picture of St. Joseph had come to them from the King of Spain by the request of this Padre, and that picture had been more 効果的な in 回避するing drouth than all the native rain-製造者s had been. 適切に entreated and honoured, the 絵 had never failed to produce rain. Á昏睡 had not lost its 刈るs since Friar Baltazar first brought the picture to them, though at Laguna and Zuñi there had been drouths that compelled the people to live upon their 飢饉 蓄える／店,—an alarming extremity.
The Laguna Indians were 絶えず sending 公使館s to Á昏睡 to 交渉する 条件 at which they could rent the 宗教上の picture, but Friar Baltazar had 警告するd them never to let it go. If such powerful 保護 were 孤立した, or if the Padre should turn the 魔法 against them, the consequences might be 悲惨な to the pueblo. Better give him his choice of 穀物 and lambs and pottery, and 許す him his three serving-boys. So the missionary and his 変えるs rubbed along in seeming friendliness.
One summer the Friar, who did not make long 旅行s now that he had grown large in girth, decided that he would like company,—someone to admire his 罰金 garden, his ingenious kitchen, his airy loggia with its rugs and water jars, where he meditated and took his after-dinner siesta. So he planned to give a dinner party in the week after St. John's Day.
He sent his 走者 to Zuñi, Laguna, Isleta, and bade the Padres to a feast. They （機の）カム upon the day, four of them, for there were two priests at Zuñi. The stable-boy was 駅／配置するd at the foot of the 激しく揺する to take their beasts and 行為／行う the 訪問者s up the stairway. At the 長，率いる of the 追跡する Baltazar received them. They were shown over the place, and spent the morning gossiping in the cloister walks, 冷静な／正味の and silent, though the naked 激しく揺する outside was almost too hot for the 手渡す to touch. The vine leaves rustled agreeably in the 微風, and the earth about the carrot and onion 最高の，を越すs, as it 乾燥した，日照りのd from last night's watering, gave off a pleasant smell. The guests thought their host lived very 井戸／弁護士席, and they wished they had his secret. If he was a trifle boastful of his 空気／公表する-bound seat, no one could 非難する him.
With the dinner, Baltazar had taken extravagant 苦痛s. The 修道院 in which he had learned to cook was off the main 主要道路 to Seville; the Spanish nobles and the King himself いつかs stopped there for entertainment. In that 広大な／多数の／重要な kitchen, with its multiplicity of spits, small enough to roast a lark and large enough to roast a boar, the Friar had learned a thing or two about sauces, and in his lonely years at Á昏睡 he had bettered his 指示／教授／教育 by a natural aptitude for the art. The poverty of 構成要素s had 証明するd an incentive rather than a discouragement.
Certainly the visiting missionaries had never sat 負かす／撃墜する to food like that which rejoiced them to-day in the 冷静な／正味の refectory, the blinds open just enough to 収容する／認める a streak of throbbing 砂漠 far below them. Their host was telling them pompously that he would have a fountain in the cloister の近くに when they （機の）カム again. He had to check his hungry guests in their zeal for the relishes and the soup, 警告 them to save their mettle for what was to come. The roast was to be a wild turkey, superbly done—but that, 式のs, was never tasted. The course which に先行するd it was the host's especial care, and here he had 信用d nothing to his cook; hare jardinière (his carrots and onions were tender and 井戸／弁護士席 flavoured), with a sauce which he had been perfecting for many years. This entrée was brought from the kitchen in a large earthen dish—but not large enough, for with its 高級な of sauce and floating carrots it filled the platter to the brim. The stable-boy was serving to-day, as the cook could not leave his spits, and he had been neat, きびきびした, and efficient. The Friar was pleased with him, and was wondering whether he could not find some little メダル of bronze or silver-gilt to reward him for his 苦痛s.
When the hare in its sauce （機の）カム on, the priest from Isleta chanced to be telling a funny story at which the company were laughing uproariously. The serving-boy, who knew a little Spanish, was 明らかに trying to get the point of the recital which made the Padres so merry. At any 率, he became distracted, and as he passed behind the 上級の priest of Zuñi, he tipped his 十分な platter and 流出／こぼすd a stream of rich brown gravy over the good man's 長，率いる and shoulders. Baltazar was quick-tempered, and he had been drinking 自由に of the fiery grape brandy. He caught up the empty pewter 襲う，襲って強奪する at his 権利 and threw it at the clumsy lad with a malediction. It struck the boy on the 味方する of the 長，率いる. He dropped the platter, staggered a few steps, and fell 負かす／撃墜する. He did not get up, nor did he move. The Padre from Zuñi was 技術d in 薬／医学. Wiping the sauce from his 注目する，もくろむs, he bent over the boy and 診察するd him.
"Muerto," he whispered. With that he plucked his junior priest by the sleeve, and the two bolted across the garden without another word and made for the 長，率いる of the stairway. In a moment the Padres of Laguna and Isleta 無作法に followed their example. With remarkable 速度(を上げる） the four guests got them 負かす／撃墜する from the 激しく揺する, saddled their mules, and 勧めるd them across the plain.
Baltazar was left alone with the consequences of his haste. Unfortunately the cook, astonished at the 長引かせるd silence, had looked in at the door just as the last pair of brown gowns were 消えるing across the cloister. He saw his comrade lying upon the 床に打ち倒す, and silently disappeared from the 前提s by an 出口 known only to himself.
When Friar Baltazar went into the kitchen he 設立する it 独房監禁, the turkey still dripping on the spit. Certainly he had no appetite for the roast. He felt, indeed, very remorseful and uncomfortable, also indignant with his 出発／死d guests. For a moment he entertained the idea of に引き続いて them; but a 一時的な flight would only 弱める his position, and a 永久の 避難／引き上げ was not to be thought of. His garden was at its prime, his peaches were just coming 熟した, and his vines hung 激しい with green clusters. Mechanically he took the turkey from the spit, not because he felt any inclination for food, but from an instinct of compassion, やめる as if the bird could を煩う 存在 燃やすd to a crisp. This done, he 修理d to his loggia and sat 負かす／撃墜する to read his breviary, which he had neglected for several days, having been so 占領するd in the refectory. He had begrudged no 苦痛s to that sauce which had been his undoing.
The airy loggia, where he customarily took his afternoon repose, was like a birdcage hung in the 微風. Through its open archways he looked 負かす／撃墜する on the 密談する／（身体を）寄せ集めるd pueblo, and out over the 広大な／多数の／重要な mesa-strewn plain far below. He was unable to 直す／買収する，八百長をする his mind upon his office. The pueblo 負かす／撃墜する there was much too 静かな. At this hour there should be a few women washing マリファナs or rags, a few children playing by the cisterns and chasing the turkeys. But to-day the 激しく揺する 最高の，を越す baked in the 解雇する／砲火／射撃 of the sun in utter silence, not one human 存在 was 明白な—yes, one, though he had not been there a moment ago. At the 長，率いる of the 石／投石する stairway, there was a patch of lustrous 黒人／ボイコット, just above the 激しく揺するs; an Indian's hair. They had 始める，決める a guard at the 追跡する 長，率いる.
Now the Padre began to feel alarmed, to wish he had gone 負かす／撃墜する that stairway with the others, while there was yet time. He wished he were anywhere in the world but on this 激しく揺する. There was old Father Ramirez's donkey path; but if the Indians were watching one road, they would watch the other. The 位置／汚点／見つけ出す of 黒人／ボイコット hair never stirred; and there were but those two ways 負かす／撃墜する to the plain, only those. . . . Whichever way one turned, three hundred and fifty feet of naked cliff, without one tree or shrub a man could 粘着する to.
As the sun sank lower and lower, there began a 深い, singing murmur of male 発言する／表明するs from the pueblo below him, not a 詠唱する, but the rhythmical intonation of Indian oratory when a serious 事柄 is under discussion. Frightful stories of the 拷問 of the missionaries in the 広大な／多数の／重要な 反乱 of 1680 flashed into Friar Baltazar's mind; how one Franciscan had his 注目する，もくろむs torn out, another had been 燃やすd, and the old Padre at Jamez had been stripped naked and driven on all fours about the plaza all night, with drunken Indians またがるing his 支援する, until he rolled over dead from exhaustion.
Moonrise from the loggia was an impressive sight, even to this Brother who was not over-impressionable. But tonight he wished he could keep the moon from coming up through the 床に打ち倒す of the 砂漠,—the moon was the clock which began things in the pueblo. He watched with horror for that golden 縁 against the 深い blue velvet of the night.
The moon （機の）カム, and at its coming the Á昏睡 people 問題／発行するd from their doors. A company of men walked silently across the 激しく揺する to the cloister. They （機の）カム up the ladder and appeared in the loggia. The Friar asked them gruffly what they 手配中の，お尋ね者, but they made no reply. Not once speaking to him or to each other, they bound his feet together and tied his 武器 to his 味方するs.
The Á昏睡 people told afterwards that he did not supplicate or struggle; had he done so, they might have dealt more cruelly with him. But he knew his Indians, and that when once they had collectively made up their pueblo mind . . . Moreover, he was a proud old Spaniard, and had a 確かな fortitude 宿泊するd in his 井戸／弁護士席-nourished 団体／死体. He was accustomed to 命令（する）, not to entreat, and he 保持するd the 尊敬（する）・点 of his Indian vassals to the end.
They carried him 負かす／撃墜する the ladder and through the cloister and across the 激しく揺する to the most precipitous cliff—the one over which the Á昏睡 women flung broken マリファナs and such 辞退する as the turkeys would not eat. There the people were 組み立てる／集結するd. They 削減（する） his 社債s, and taking him by the 手渡すs and feet, swung him out over the 激しく揺する-辛勝する／優位 and 支援する a few times. He was 激しい, and perhaps they thought this dangerous sport. No sound but hissing breath （機の）カム through his teeth. The four executioners took him up again from the brink where they had laid him, and, after a few feints, dropped him in 中央の-空気／公表する.
So did they rid their 激しく揺する of their tyrant, whom on the whole they had liked very 井戸／弁護士席. But everything has its day. The 死刑執行 was not followed by any sacrilege to the church or defiling of 宗教上の 大型船s, but 単に by a 分割 of the Padre's 蓄える／店s and 世帯 goods. The women, indeed, took 楽しみ in watching the garden pine and waste away from かわき, and 投機・賭けるd into the cloisters to laugh and chatter at the whitening foliage of the peach trees, and the green grapes shrivelling on the vines.
When the next priest （機の）カム, years afterward, he 設立する no ill will を待つing him. He was a native Mexican, of unpretentious tastes, who was 井戸／弁護士席 満足させるd with beans and jerked meat, and let the pueblo turkey flock scratch in the hot dust that had once been Baltazar's garden. The old peach stumps kept sending up pale sprouts for many years.
A month after the Bishop's visit to Albuquerque and Á昏睡, the genial Father Gallegos was 正式に 一時停止するd, and Father Vaillant himself took 告発（する），告訴（する）／料金 of the parish. At first there was bitter feeling; the rich rancheros and the merry ladies of Albuquerque were very 敵意を持った to the French priest. He began his 改革（する）s at once. Everything was changed. The 宗教上の-days, which had been occasions of revelry under Padre Gallegos, were now days of 厳格な，質素な devotion. The fickle Mexican 全住民 soon 設立する as much 転換 in 存在 devout as they had once 設立する in 存在 scandalous. Father Vaillant wrote to his sister Philomène, in フラン, that the temper of his parish was like that of a boys' school; under one master the lads try to excel one another in mischief and disobedience, under another they 争う with each other in 行為／法令／行動するs of 忠義. The Novena 先行する Christmas, which had long been celebrated by dances and hilarious merrymaking, was this year a 広大な／多数の／重要な 復活 of 宗教的な zeal.
Though Father Vaillant had all the 義務s of a parish priest at Albuquerque, he was still Vicar General, and in February the Bishop 派遣（する）d him on 緊急の 商売／仕事 to Las Vegas. He did not return on the day that he was 推定する／予想するd, and when several days passed with no word from him, Father Latour began to feel some 苦悩.
One morning at day-break a very sick Indian boy 棒 into the Bishop's 中庭 on Father Joseph's white mule, Contento, bringing bad news. The Padre, he said, had stopped at his village in the Pecos mountains where 黒人／ボイコット measles had broken out, to give the sacrament to the dying, and had fallen ill of the sickness. The boy himself had been 井戸／弁護士席 when he started for Santa Fé, but had become sick on the way.
The Bishop had the messenger put into the 支持を得ようと努めるd-house, an 孤立するd building at the end of the garden, where the Sisters of Loretto could tend him. He 教えるd the Mother Superior to pack a 捕らえる、獲得する with such 薬／医学s and 慰安s for the sick as he could carry, and told Fructosa, his cook, to put up for him the 準備／条項s he usually took on horseback 旅行s. When his man brought a pack-mule and his own mule, Angelica, to the door, Father Latour, already in his rough riding-breeches and buck-肌 jacket, looked at the handsome beast and shook his 長，率いる.
"No, leave her with Contento. The new army mule is heavier, and will do for this 旅行."
The Bishop 棒 out of Santa Fé two hours after the Indian messenger 棒 in. He was going direct to the pueblo of Pecos, where he would 選ぶ up Jacinto. It was late in the afternoon when he reached the pueblo, lying low on its red 激しく揺する ledges, half-surrounded by a 栄冠を与える of モミ-覆う？ mountains, and 直面するing a sea of junipers and cedars. The Bishop had meant to get fresh horses at Pecos and 押し進める on through the mountains, but Jacinto and the older Indians who gathered about the horseman 堅固に advised him to spend the night there and start in the 早期に morning. The sun was 向こうずねing brilliantly in a blue sky, but in the west, behind the mountain, lay a 広大な／多数の／重要な 静止している 黒人／ボイコット cloud, opaque and motionless as a ledge of 激しく揺する. The old men looked at it and shook their 長，率いるs.
"Very big 勝利，勝つd," said the 知事 厳粛に.
Unwillingly the Bishop dismounted and gave his mules to Jacinto; it seemed to him that he was wasting time. There was still an hour before nightfall, and he spent that hour pacing up and 負かす／撃墜する the crust of 明らかにする 激しく揺する between the village and the 廃虚 of the old 使節団 church. The sun was 沈むing, a red ball which threw a 巡査 glow over the pine-covered 山の尾根 of mountains, and 辛勝する／優位d that inky, ominous cloud with molten silver. The 広大な／多数の／重要な red earth 塀で囲むs of the 使節団, red as brick-dust, yawned gloomily before him,—part of the roof had fallen in, and the 残り／休憩（する） would soon go.
At this moment Father Joseph was lying 危険に ill in the dirt and 不快 of an Indian village in winter. Why, the Bishop was asking himself, had he ever brought his friend to this life of hardship and danger? Father Vaillant had been frail from childhood, though he had the endurance resulting from exhaustless enthusiasm. The Brothers at Montferrand were not given to coddling boys, but every year they used to send this one away for a 残り／休憩（する） in the high Volvic mountains, because his vitality ran 負かす／撃墜する under the confinement of college life. Twice, while he and Father Latour were missionaries in Ohio, Joseph had been at death's door; once so ill with コレラ that the newspapers had printed his 指名する in the death 名簿（に載せる）／表（にあげる）. On that occasion their Ohio Bishop had christened him Trompe-la-Mort. Yes, Father Latour told himself, Blanchet had outwitted death so often, there was always the chance he would do it again.
Walking about the 塀で囲むs of the 廃虚, the Bishop discovered that the sacristy was 乾燥した，日照りの and clean, and he decided to spend the night there, wrapped in his 一面に覆う／毛布s, on one of the earthen （法廷の）裁判s that ran about the inner 塀で囲むs. While he was 診察するing this room, the 勝利，勝つd began to howl about the old church, and 不明瞭 fell quickly. From the low doorways of the pueblo ruddy 解雇する／砲火／射撃-light was gleaming—singularly 感謝する to the 注目する，もくろむ. Waiting for him on the 激しく揺するs, he 認めるd the slight 人物／姿／数字 of Jacinto, his 一面に覆う／毛布 drawn の近くに about his 長，率いる, his shoulders 屈服するd to the 勝利，勝つd.
The young Indian said that supper was ready, and the Bishop followed him to his particular lair in those 列／漕ぐ／騒動s of little houses all alike and all built together. There was a ladder before Jacinto's door which led up to a second storey, but that was the dwelling of another family; the roof of Jacinto's house made a veranda for the family above him. The Bishop bent his 長，率いる under the low doorway and stepped 負かす／撃墜する; the 床に打ち倒す of the room was a long step below the door-sill—the Indian way of 妨げるing 草案s. The room into which he descended was long and 狭くする, 滑らかに whitewashed, and clean, to the 注目する，もくろむ, at least, because of its very bareness. There was nothing on the 塀で囲むs but a few fox pelts and strings of gourds and red peppers. The richly coloured 一面に覆う／毛布s of which Jacinto was very proud were 倍のd in piles on the earth settle,—it was there he and his wife slept, 近づく the fireplace. The earth of that settle became warm during the day and held its heat until morning, like the ロシアの 小作農民s' stove-bed. Over the 解雇する／砲火／射撃 a マリファナ of beans and 乾燥した，日照りのd meat was simmering. The 燃やすing piñon スピードを出す／記録につけるs filled the room with 甘い-smelling smoke. Clara, Jacinto's wife, smiled at the priest as he entered. She ladled out the stew, and the Bishop and Jacinto sat 負かす／撃墜する on the 床に打ち倒す beside the 解雇する／砲火／射撃, each with his bowl. Between them Clara put a 水盤／入り江 十分な of hot corn-bread baked with squash seeds,—an Indian delicacy 類似の to raisin bread の中で the whites. The Bishop said a blessing and broke the bread with his 手渡すs. While the two men ate, the young woman watched them and stirred a tiny cradle of deerskin which hung by thongs from the roof 政治家s. Jacinto, when questioned, said sadly that the baby was 病んでいる. Father Latour did not ask to see it; it would be 列d in 層s of wrappings, he knew; even its 直面する and 長，率いる would be covered against 草案s. Indian babies were never bathed in winter, and it was useless to 示唆する 治療 for the sick ones. On that 支配する the Indian ear was の近くにd to advice.
It was a pity, too, that he could do nothing for Jacinto's baby. Cradles were not many in the pueblo of Pecos. The tribe was dying out; 幼児 mortality was 激しい, and the young couples did not 再生する 自由に,—the life-軍隊 seemed low. Smallpox and measles had taken 激しい （死傷者）数 here time and again.
Of course there were other explanations, credited by many good people in Santa Fé. Pecos had more than its 株 of dark legends,—perhaps that was because it had been too tempting to white men, and had had more than its 株 of history. It was said that this people had from time immemorial kept a 儀式の 解雇する／砲火／射撃 燃やすing in some 洞穴 in the mountain, a 解雇する／砲火／射撃 that had never been 許すd to go out, and had never been 明らかにする／漏らすd to white men. The story was that the service of this 解雇する／砲火／射撃 sapped the strength of the young men 任命するd to serve it,—always the best of the tribe. Father Latour thought this hardly probable. Why should it be very arduous, in a mountain 十分な of 木材／素質, to 料金d a 解雇する／砲火／射撃 so small that its どの辺に had been 隠すd for centuries?
There was also the snake story, 報告（する）／憶測d by the 早期に explorers, both Spanish and American, and believed ever since: that this tribe was peculiarly （麻薬）常用者d to snake worship, that they kept rattlesnakes 隠すd in their houses, and somewhere in the mountain guarded an enormous serpent which they brought to the pueblo for 確かな feasts. It was said that they sacrificed young babies to the 広大な／多数の／重要な snake, and thus 減らすd their numbers.
It seemed much more likely that the contagious 病気s brought by white men were the real 原因（となる） of the shrinkage of the tribe. の中で the Indians, measles, scarlatina and whooping-cough were as deadly as typhus or コレラ. Certainly, the tribe was 減少（する）ing every year. Jacinto's house was at one end of the living pueblo; behind it were long 激しく揺する 山の尾根s of dead pueblo,—empty houses 廃虚d by 天候 and now scarcely more than piles of earth and 石／投石する. The 全住民 of the living streets was いっそう少なく than one hundred adults.* This was all that was left of the rich and populous Cicuyè of Coronado's 探検隊／遠征隊. Then, by his 報告（する）／憶測, there were six thousand souls in the Indian town. They had rich fields irrigated from the Pecos River. The streams were 十分な of fish, the mountain was 十分な of game. The pueblo, indeed, seemed to 嘘（をつく） upon the 膝s of these verdant mountains, like a favoured child. Out yonder, on the juniper-spotted 高原 in 前線 of the village, the Spaniards had （軍の）野営地，陣営d, exacting a 激しい 尊敬の印 of corn and furs and cotton 衣料品s from their hapless hosts. It was from here, the story went, that they 始める，決める 前へ／外へ in the spring on their ill-運命／宿命d search for the seven golden cities of Quivera, taking with them slaves and concubines ravished from the Pecos people.
[* In actual fact, the dying pueblo of Pecos was abandoned some years before the American 占領／職業 of New Mexico.]
As Father Latour sat by the 解雇する／砲火／射撃 and listened to the 勝利，勝つd 広範囲にわたる 負かす／撃墜する from the mountains and howling over the 高原, he thought of these things; and he could not help wondering whether Jacinto, sitting silent by the same 解雇する／砲火／射撃, was thinking of them, too. The 勝利，勝つd, he knew, was blowing out of the inky cloud bank that lay behind the mountain at sunset; but it might 井戸／弁護士席 be blowing out of a remote, 黒人／ボイコット past. The only human 発言する／表明する raised against it was the feeble wailing of the sick child in the cradle. Clara ate noiselessly in a corner, Jacinto looked into the 解雇する／砲火／射撃.
The Bishop read his breviary by the 解雇する／砲火／射撃-light for an hour. Then, warmed to the bone and 保証するd that his roll of 一面に覆う／毛布s was warmed through, he rose to go. Jacinto followed with the 一面に覆う／毛布s and one of his own buffalo 式服s. They went along a line of red doorways and across the 明らかにする 激しく揺する to the gaunt 廃虚, whose lateral 塀で囲むs, with their buttresses, still 勇敢に立ち向かうd the 嵐／襲撃する and let in the starlight.
It was not difficult for the Bishop to waken 早期に. After midnight his 団体／死体 became more and more 冷気／寒がらせるd and cramped. He said his 祈りs before he rolled out of his 一面に覆う／毛布s, remembering Father Vaillant's maxim that if you said your 祈りs first, you would find plenty of time for other things afterward.
Going through the silent pueblo to Jacinto's door, the Bishop woke him and asked him to make a 解雇する／砲火／射撃. While the Indian went to get the mules ready, Father Latour got his coffee-マリファナ and tin cup out of his saddle-捕らえる、獲得するs, and a 一連の会議、交渉／完成する loaf of Mexican bread. With bread and 黒人／ボイコット coffee, he could travel day after day. Jacinto was for starting without breakfast, but Father Latour made him sit 負かす／撃墜する and 株 his loaf. Bread is never too plenty in Indian 世帯s. Clara was still lying on the settle with her baby.
At four o'clock they were on the road, Jacinto riding the mule that carried the 一面に覆う／毛布s. He knew the 追跡するs through his own mountains 井戸／弁護士席 enough to follow them in the dark. Toward noon the Bishop 示唆するd a 停止（させる） to 残り／休憩（する） the mules, but his guide looked at the sky and shook his 長，率いる. The sun was nowhere to be seen, the 空気／公表する was 厚い and grey and smelled of snow. Very soon the snow began to 落ちる—lightly at first, but all the while becoming heavier. The vista of pine trees ahead of them grew shorter and shorter through the 広大な 砕くing of descending flakes. A little after 中央の-day a burst of 勝利，勝つd sent the snow whirling in coils about the two travellers, and a 広大な／多数の／重要な 嵐／襲撃する broke. The 勝利，勝つd was like a ハリケーン at sea, and the 空気／公表する became blind with snow. The Bishop could scarcely see his guide—saw only parts of him, now a 長，率いる, now a shoulder, now only the 黒人／ボイコット 残余 of his mule. Pine trees by the way stood out for a moment, then disappeared 絶対 in the whirlpool of snow. 追跡する and 目印s, the mountain itself, were obliterated.
Jacinto sprang from his mule and unstrapped the roll of 一面に覆う／毛布s. Throwing the saddle-捕らえる、獲得するs to the Bishop, he shouted, "Come, I know a place. Be quick, Padre."
The Bishop 抗議するd they could not leave the mules. Jacinto said the mules must take their chance.
For Father Latour the next hour was a 実験（する） of endurance. He was blind and breathless, panting through his open mouth. He clambered over half-明白な 激しく揺するs, fell over prostrate trees, sank into 深い 穴を開けるs and struggled out, always に引き続いて the red 一面に覆う／毛布s on the shoulders of the Indian boy, which stuck out when the boy himself was lost to sight.
Suddenly the snow seemed thinner. The guide stopped short. They were standing, the Bishop made out, under an overhanging 塀で囲む of 激しく揺する which made a 障壁 against the 嵐／襲撃する. Jacinto dropped the 一面に覆う／毛布s from his shoulder and seemed to be 準備するing to climb the cliff. Looking up, the Bishop saw a peculiar 形式 in the 激しく揺するs; two 一連の会議、交渉／完成するd ledges, one 直接／まっすぐに over the other, with a mouth-like 開始 between. They 示唆するd two 広大な／多数の／重要な 石／投石する lips, わずかに parted and thrust outward. Up to this mouth Jacinto climbed quickly by footholds 井戸／弁護士席 known to him. Having 機動力のある, he lay 負かす／撃墜する on the lower lip, and helped the Bishop to clamber up. He told Father Latour to wait for him on this 発射／推定 while he brought up the baggage.
A few moments later the Bishop slid after Jacinto and the 一面に覆う／毛布s, through the orifice, into the throat of the 洞穴. Within stood a 木造の ladder, like that used in kivas, and 負かす／撃墜する this he easily made his way to the 床に打ち倒す.
He 設立する himself in a lofty cavern, 形態／調整d somewhat like a Gothic chapel, of vague 輪郭（を描く）,—the only light within was that which （機の）カム through the 狭くする aperture between the 石／投石する lips. 広大な／多数の／重要な as was his need of 避難所, the Bishop, on his way 負かす／撃墜する the ladder, was struck by a 不本意, an extreme distaste for the place. The 空気／公表する in the 洞穴 was glacial, 侵入するd to the very bones, and he （悪事，秘密などを）発見するd at once a fetid odour, not very strong but 高度に disagreeable. Some twenty feet or so above his 長，率いる the open mouth let in grey daylight like a high transom.
While he stood gazing about, trying to reckon the size of the 洞穴, his guide was intensely preoccupied in making a careful examination of the 床に打ち倒す and 塀で囲むs. At the foot of the ladder lay a heap of half-燃やすd スピードを出す／記録につけるs. There had been a 解雇する／砲火／射撃 there, and it had been 消滅させるd with fresh earth,—a pile of dust covered what had been the heart of the 解雇する／砲火／射撃. Against the cavern 塀で囲む was a heap of piñon faggots, neatly piled. After he had made a minute examination of the 床に打ち倒す, the guide began 慎重に to move this pile of 支持を得ようと努めるd, taking the sticks up one by one, and putting them in another 位置／汚点／見つけ出す. The Bishop supposed he would make a 解雇する／砲火／射撃 at once, but he seemed in no haste to do so. Indeed, when he had moved the 支持を得ようと努めるd he sat 負かす／撃墜する upon the 床に打ち倒す and fell into reflection. Father Latour 勧めるd him to build a 解雇する／砲火／射撃 without その上の 延期する.
"Padre," said the Indian boy, "I do not know if it was 権利 to bring you here. This place is used by my people for 儀式s and is known only to us. When you go out from here, you must forget."
"I will forget, certainly. But unless we can have a 解雇する／砲火／射撃, we had better go 支援する into the 嵐／襲撃する. I feel ill here already."
Jacinto unrolled the 一面に覆う／毛布s and threw the dryest one about the shivering priest. Then he bent over the pile of ashes and charred 支持を得ようと努めるd, but what he did was to select a number of small 石／投石するs that had been used to 盗品故買者 in the 燃やすing embers. These he gathered in his sarape and carried to the 後部 塀で囲む of the cavern, where, a little above his 長，率いる, there seemed to be a 穴を開ける. It was about as large as a very big watermelon, of an 不規律な oval 形態／調整.
穴を開けるs of that 形態／調整 are ありふれた in the 黒人／ボイコット 火山の cliffs of the Pajarito 高原, where they occur in 広大な／多数の／重要な numbers. This one was 独房監禁, dark, and seemed to lead into another cavern. Though it lay higher than Jacinto's 長，率いる, it was not beyond 平易な reach of his 武器, and to the Bishop's astonishment he began deftly and noiselessly to place the 石／投石するs he had collected within the mouth of this orifice, fitting them together until he had 完全に の近くにd it. He then 削減（する） wedges from the piñon faggots and 挿入するd them into the 割れ目s between the 石／投石するs. Finally, he took a handful of the earth that had been used to smother the dead 解雇する／砲火／射撃, and mixed it with the wet snow that had blown in between the 石／投石する lips. With this 厚い mud he plastered over his masonry, and smoothed it with his palm. The whole 操作／手術 did not take a ４半期/4分の1 of an hour.
Without comment or explanation he then proceeded to build a 解雇する／砲火／射撃. The odour so disagreeable to the Bishop soon 消えるd before the fragrance of the 燃やすing スピードを出す／記録につけるs. The heat seemed to purify the 階級 空気／公表する at the same time that it took away the deathly 冷気／寒がらせる, but the dizzy noise in Father Latour's 長，率いる 固執するd. At first he thought it was a vertigo, a roaring in his ears brought on by 冷淡な and changes in his 循環／発行部数. But as he grew warm and relaxed, he perceived an 驚くべき／特命の／臨時の vibration in this cavern; it hummed like a 蜂の巣 of bees, like a 激しい roll of distant 派手に宣伝するs. After a time he asked Jacinto whether he, too, noticed this. The わずかな／ほっそりした Indian boy smiled for the first time since they had entered the 洞穴. He took up a faggot for a たいまつ, and beckoned the Padre to follow him along a tunnel which ran 支援する into the mountain, where the roof grew much lower, almost within reach of the 手渡す. There Jacinto knelt 負かす／撃墜する over a fissure in the 石／投石する 床に打ち倒す, like a 割れ目 in 磁器, which was plastered up with clay. Digging some of this out with his 追跡（する）ing knife, he put his ear on the 開始, listened a few seconds, and 動議d the Bishop to do likewise.
Father Latour lay with his ear to this 割れ目 for a long while, にもかかわらず the 冷淡な that arose from it. He told himself he was listening to one of the oldest 発言する／表明するs of the earth. What he heard was the sound of a 広大な／多数の／重要な 地下組織の river, flowing through a resounding cavern. The water was far, far below, perhaps as 深い as the foot of the mountain, a flood moving in utter blackness under ribs of antediluvian 激しく揺する. It was not a 急ぐing noise, but the sound of a 広大な／多数の／重要な flood moving with majesty and 力／強力にする.
"It is terrible," he said at last, as he rose.
"Si, Padre." Jacinto began spitting on the clay he had gouged out of the seam, and plastered it up again.
When they returned to the 解雇する／砲火／射撃, the patch of daylight up between the two lips had grown much paler. The Bishop saw it die with 悔いる. He took from his saddlebags his coffee-マリファナ and a loaf of bread and a goat cheese. Jacinto climbed up to the lower ledge of the 入り口, shook a pine tree, and filled the coffee-マリファナ and one of the 一面に覆う／毛布s with fresh snow. While his guide was thus engaged, the Bishop took a swallow of old Taos whisky from his pocket flask. He never liked to drink spirits in the presence of an Indian.
Jacinto 宣言するd that he thought himself lucky to get bread and 黒人／ボイコット coffee. As he 手渡すd the Bishop 支援する his tin cup after drinking its contents, he rubbed his を引き渡す his wide sash with a smile of 楽しみ that showed all his white teeth.
"We had good luck to be 近づく here," he said. "When we leave the mules, I think I can find my way here, but I am not sure. I have not been here very many times. You was 脅す, Padre?"
The Bishop 反映するd. "You hardly gave me time to be 脅すd, boy. Were you?"
The Indian shrugged his shoulders. "I think not to return to pueblo," he 認める.
Father Latour read his breviary long by the light of the 解雇する／砲火／射撃. Since 早期に morning his mind had been on other than spiritual things. At last he felt that he could sleep. He made Jacinto repeat a Pater Noster with him, as he always did on their night （軍の）野営地，陣営s, rolled himself in his 一面に覆う／毛布s, and stretched out, feet to the 解雇する／砲火／射撃. He had it in his mind, however, to waken in the night and 熟考する／考慮する a little the curious 穴を開ける his guide had so carefully の近くにd. After he put on the mud, Jacinto had never looked in the direction of that 穴を開ける again, and Father Latour, 観察するing Indian good manners, had tried not to ちらりと見ること toward it.
He did waken, and the 解雇する／砲火／射撃 was still giving off a rich glow of light in that lofty Gothic 議会. But there against the 塀で囲む was his guide, standing on some invisible foothold, his 武器 outstretched against the 激しく揺する, his 団体／死体 flattened against it, his ear over that patch of fresh mud, listening; listening with supersensual ear, it seemed, and he looked to be supported against the 激しく揺する by the intensity of his solicitude. The Bishop の近くにd his 注目する，もくろむs without making a sound and wondered why he had supposed he could catch his guide asleep.
The next morning they はうd out through the 石／投石する lips, and dropped into a gleaming white world. The snow-覆う？ mountains were red in the rising sun. The Bishop stood looking 負かす／撃墜する over 山の尾根 after 山の尾根 of wintry モミ trees with the tender morning breaking over them, all their 支店s laden with soft, rose-coloured clouds of virgin snow.
Jacinto said it would not be 価値（がある） while to look for the mules. When the snow melted, he would 回復する the saddles and bridles. They floundered on foot some eight miles to a 無断占拠者's cabin, rented horses, and 完全にするd their 旅行 by starlight. When they reached Father Vaillant, he was sitting up in a bed of buffalo 肌s, his fever broken, already on the way to 回復. Another good friend had reached him before the Bishop. 道具 Carson, on a deer 追跡（する） in the mountains with two Taos Indians, had heard that this village was stricken and that the Vicario was there. He hurried to the 救助（する）, and got into the pueblo with a pack of venison meat just before the 嵐／襲撃する broke. As soon as Father Vaillant could sit in the saddle, Carson and the Bishop took him 支援する to Santa Fé, breaking the 旅行 into four days because of his enfeebled 明言する／公表する.
*
The Bishop kept his word, and never spoke of Jacinto's 洞穴 to anyone, but he did not 中止する from wondering about it. It flashed into his mind from time to time, and always with a shudder of repugnance やめる unjustified by anything he had experienced there. It had been a hospitable 避難所 to him in his extremity. Yet afterward he remembered the 嵐／襲撃する itself, even his exhaustion, with a tingling sense of 楽しみ. But the 洞穴, which had probably saved his life, he remembered with horror. No tales of wonder, he told himself, would ever tempt him into a cavern hereafter.
At home again, in his own house, he still felt a 確かな curiosity about this 儀式の 洞穴, and Jacinto's puzzling behaviour. It seemed almost to lend a colour of probability to some of those unpleasant stories about the Pecos 宗教. He was already 納得させるd that neither the white men nor the Mexicans in Santa Fé understood anything about Indian beliefs or the workings of the Indian mind.
道具 Carson had told him that the proprietor of the 貿易（する）ing 地位，任命する between Glorieta Pass and the Pecos pueblo had grown up a 隣人 to these Indians, and knew as much about them as anybody. His parents had kept the 貿易（する）ing 地位，任命する before him, and his mother was the first white woman in that 近隣. The 仲買人's 指名する was Zeb Orchard; he lived alone in the mountains, selling salt and sugar and whisky and タバコ to red men and white. Carson said that he was honest and truthful, a good friend to the Indians, and had at one time 手配中の，お尋ね者 to marry a Pecos girl, but his old mother, who was very proud of 存在 "white," would not hear to it, and so he had remained a 選び出す／独身 man and a recluse.
Father Latour made a point of stopping for the night with this 仲買人 on one of his missionary 旅行s, ーするために question him about the Pecos customs and 儀式s.
Orchard said that the legend about the undying 解雇する／砲火／射撃 was unquestionably true; but it was kept 燃やすing, not in the mountain, but in their own pueblo. It was a smothered 解雇する／砲火／射撃 in a clay oven, and had been 燃やすing in one of the kivas ever since the pueblo was 設立するd, centuries ago. About the snake stories, he was not 確かな . He had seen rattlesnakes around the pueblo, to be sure, but there were rattlers everywhere. A Pecos boy had been bitten on the ankle some years ago, and had come to him for whisky; he swelled up and was very sick, like any other boy.
The Bishop asked Orchard if he thought it probable that the Indians kept a 広大な／多数の／重要な serpent in concealment somewhere, as was 一般的に 報告（する）／憶測d.
"They do keep some sort of varmint out in the mountain, that they bring in for their 宗教的な 儀式s," the 仲買人 said. "But I don't know if it's a snake or not. No white man knows anything about Indian 宗教, Padre."
As they talked その上の, Orchard 認める that when he was a boy he had been very curious about these snake stories himself, and once, at their festival time, he had 秘かに調査するd on the Pecos men, though that was not a very 安全な thing to do. He had lain in 待ち伏せ／迎撃する for two nights on the mountain, and he saw a party of Indians bringing in a chest by たいまつ-light. It was about the size of a woman's trunk, and it was 激しい enough to bend the young aspen 政治家s on which it was hung. "If I'd seen white men bringing in a chest after dark," he 観察するd, "I could have made a guess at what was in it; money, or whisky, or 解雇する／砲火／射撃-武器. But seeing it was Indians, I can't say. It might have been only queer-形態／調整d 激しく揺するs their ancestors had taken a notion to. The things they value most are 価値（がある） nothing to us. They've got their own superstitions, and their minds will go 一連の会議、交渉／完成する and 一連の会議、交渉／完成する in the same old ruts till Judgment Day."
Father Latour 発言／述べるd that their veneration for old customs was a 質 he liked in the Indians, and that it played a 広大な／多数の／重要な part in his own 宗教.
The 仲買人 told him he might make good カトリック教徒s の中で the Indians, but he would never separate them from their own beliefs. "Their priests have their own 肉親，親類d of mysteries. I don't know how much of it is real and how much is made up. I remember something that happened when I was a little fellow. One night a Pecos girl, with her baby in her 武器, ran into the kitchen here and begged my mother to hide her until after the festival, for she'd seen 調印するs between the caciques, and was sure they were going to 料金d her baby to the snake. Whether it was true or not, she certainly believed it, poor thing, and Mother let her stay. It made a 広大な／多数の／重要な impression on me at the time."
Bishop Latour, with Jacinto, was riding through the mountains on his first 公式訪問 to Taos—after Albuquerque, the largest and richest parish in his diocese. Both the priest and people there were 敵意を持った to Americans and jealous of 干渉，妨害. Any European, except a Spaniard, was regarded as a gringo. The Bishop had let the parish alone, giving their animosity plenty of time to 冷静な／正味の. With Carson's help he had 知らせるd himself fully about 条件s there, and about the powerful old priest, Antonio José 市場ínez, who was 支配者 in temporal 同様に as in spiritual 事件／事情／状勢s. Indeed, before Father Latour's 入り口 upon the scene, 市場ínez had been 独裁者 to all the parishes in northern New Mexico, and the native priests at Santa Fé were all of them under his thumb.
It was ありふれた talk that Padre 市場ínez had 扇動するd the 反乱 of the Taos Indians five years ago, when Bent, the American 知事, and a dozen other white men were 殺人d and scalped. Seven of the Taos Indians had been tried before a 軍の 法廷，裁判所 and hanged for the 殺人, but no 試みる／企てる had been made to call the plotting priest to account. Indeed, Padre 市場ínez had managed to 利益（をあげる） かなり by the 事件／事情／状勢.
The Indians who were 宣告，判決d to death had sent for their Padre and begged him to get them out of the trouble he had got them into. 市場ínez 約束d to save their lives if they would 行為 him their lands, 近づく the pueblo. This they did, and after the conveyance was 適切に 遂行する／発効させるd the Padre troubled himself no more about the 事柄, but went to 支払う／賃金 a visit at his native town of Abiquiu. In his absence the seven Indians were hanged on the 任命するd day. 市場ínez now cultivated their fertile farms, which made him やめる the richest man in the parish.
Father Latour had had polite correspondence with 市場ínez, but had met him only once, on that memorable occasion when the Padre had ridden up from Taos to 強化する the Santa Fé clergy in their 拒絶 to 認める the new Bishop. But he could see him as if that were only yesterday,—the priest of Taos was not a man one would easily forget. One could not have passed him on the street without feeling his 広大な／多数の／重要な physical 軍隊 and his imperious will. Not much taller than the Bishop in reality, he gave the impression of 存在 an enormous man. His 幅の広い high shoulders were like a bull buffalo's, his big 長，率いる was 始める，決める defiantly on a 厚い neck, and the 十分な-cheeked, richly coloured, egg-形態／調整d Spanish 直面する—how vividly the Bishop remembered that 直面する! It was so unusual that he would be glad to see it again; a high, 狭くする forehead, brilliant yellow 注目する，もくろむs 始める，決める 深い in strong arches, and 十分な, florid cheeks,—not blank areas of smooth flesh, as in Anglo-Saxon 直面するs, but 十分な of muscular activity, as quick to change with feeling as any of his features. His mouth was the very 主張 of violent, uncurbed passions and tyrannical self-will; the 十分な lips thrust out and taut, like the flesh of animals distended by 恐れる or 願望（する）.
Father Latour 裁判官d that the day of lawless personal 力／強力にする was almost over, even on the frontier, and this 人物／姿／数字 was to him already like something picturesque and impressive, but really impotent, left over from the past.
The Bishop and Jacinto left the mountains behind them, the 追跡する dropped to a plain covered by clumps of very old 下落する-小衝突, with trunks as 厚い as a man's 脚. Jacinto pointed out a cloud of dust moving 速く toward them,—a cavalcade of a hundred men or more, Indians and Mexicans, come out to welcome their Bishop with shouting and musketry.
As the horsemen approached, Padre 市場ínez himself was easily distinguishable—in buckskin breeches, high boots and silver 刺激（する）s, a wide Mexican hat on his 長，率いる, and a 広大な／多数の／重要な 黒人／ボイコット cape 負傷させる about his shoulders like a shepherd's plaid. He 棒 up to the Bishop and reining in his 黒人／ボイコット gelding, 暴露するd his 長，率いる in a 幅の広い salutation, while his 護衛する surrounded the churchmen and 解雇する／砲火／射撃d their muskets into the 空気／公表する.
The two priests 棒 味方する by 味方する into Los Ranchos de Taos, a little town of yellow 塀で囲むs and winding streets and green orchards. The inhabitants were all gathered in the square before the church. When the Bishop dismounted to enter the church, the women threw their shawls on the dusty pathway for him to walk upon, and as he passed through the ひさまづくing congregation, men and women snatched for his 手渡す to kiss the Episcopal （犯罪の）一味. In his own country all this would have been 高度に distasteful to ジーンズ Marie Latour. Here, these demonstrations seemed a part of the high colour that was in landscape and gardens, in the 炎上ing cactus and the gaudily decorated altars,—in the agonized Christs and dolorous Virgins and the very human 人物／姿／数字s of the saints. He had already learned that with this people 宗教 was やむを得ず theatrical.
From Los Ranchos the party 棒 quickly across the grey plain into Taos itself, to the priest's house, opposite the church, where a 広大な／多数の／重要な throng had collected. As the people sank on their 膝s, one boy, a gawky lad of ten or twelve, remained standing, his mouth open and his hat on his 長，率いる. Padre 市場ínez reached over the 長，率いるs of several ひさまづくing women, snatched off the boy's cap, and cuffed him soundly about the ears. When Father Latour murmured in 抗議する, the native priest said boldly:
"He is my own son, Bishop, and it is time I taught him manners."
So this was to be the tune, the Bishop 反映するd. His 井戸／弁護士席-schooled countenance did not change a 影をつくる／尾行する as he received this challenge, and he passed on into the Padre's house. They went at once into 市場ínez's 熟考する／考慮する, where they 設立する a young man lying on the 床に打ち倒す, 急速な／放蕩な asleep. He was a very large young man, very stout, lying on his 支援する with his 長，率いる pillowed on a 調書をとる／予約する, and as he breathed his 本体，大部分／ばら積みの rose and fell amazingly. He wore a Franciscan's brown gown, and his hair was clipped short. At sight of the sleeper, Padre 市場ínez broke into a laugh and gave him a no very gentle kick in the ribs. The fellow got to his feet in 広大な／多数の／重要な 混乱, escaping through a door into the patio.
"You there," the Padre called after him, "only young men who work hard at night want to sleep in the day! You must have been 熟考する／考慮するing by candle-light. I'll give you an examination in theology!" This was 迎える／歓迎するd by a titter of feminine laughter from the windows across the 法廷，裁判所, where the 逃亡者／はかないもの took 避難 behind a washing hung out to 乾燥した，日照りの. He bent his tall, 十分な 人物／姿／数字 and disappeared between a pair of wet sheets.
"That was my student, Trinidad," said 市場ínez, "a 甥 of my old friend Father Lucero, at Arroyo Hondo. He's a 修道士, but we want him to take orders. We sent him to the Seminary in Durango, but he was either too homesick or too stupid to learn anything, so I'm teaching him here. We shall make a priest of him one day."
Father Latour was told to consider the house his own, but he had no wish to. The disorder was almost more than his fastidious taste could 耐える. The Padre's 熟考する／考慮する （米）棚上げする／（英）提議する was ぱらぱら雨d with 消す, and piled so high with 調書をとる／予約するs that they almost hid the crucifix hanging behind it. 調書をとる／予約するs were heaped on 議長，司会を務めるs and （米）棚上げする／（英）提議するs all over the house,—and the 調書をとる／予約するs and the 床に打ち倒すs were 深い in the dust of spring sand-嵐／襲撃するs. Father 市場ínez's boots and hats lay about in corners, his coats and cassocks were hung on pegs and draped over pieces of furniture. Yet the place seemed over-run by serving-women, young and old,—and by large yellow cats with 十分な soft fur, of a special 産む／飼育する, 明らかに. They slept in the window-sills, lay on the 井戸／弁護士席-抑制（する） in the patio; the boldest （機の）カム, 直接／まっすぐに, to the supper-（米）棚上げする／（英）提議する, where their master fed them carelessly from his plate.
When they sat 負かす／撃墜する to supper, the host introduced to the Bishop the tall, stout young man with the protruding 前線, who had been asleep on the 床に打ち倒す. He said again that Trinidad Lucero was 熟考する／考慮するing with him, and was supposed to be his 長官,—追加するing that he spent most of his time hanging about the kitchen and 妨げるing the girls at their work.
These 発言／述べるs were made in the young man's presence, but did not embarrass him at all. His whole attention was 直す／買収する，八百長をするd upon the mutton stew, which he began to devour with undue haste as soon as his plate was put before him. The Bishop 観察するd later that Trinidad was 扱う／治療するd very much like a poor relation or a servant. He was sent on errands, was told without 儀式 to fetch the Padre's boots, to bring 支持を得ようと努めるd for the 解雇する／砲火／射撃, to saddle his horse. Father Latour disliked his personality so much that he could scarcely look at him. His fat 直面する was irritatingly stupid, and had the grey, oily look of soft cheeses. The corners of his mouth were 深い 倍のs in plumpness, like the creases in a baby's 脚s, and the steel 縁 of his spectacles, where it crossed his nose, was embedded in soft flesh. He said not one word during supper, but ate as if he were afraid of never seeing food again. When his attention left his plate for a moment, it was 直す／買収する，八百長をするd in the same greedy way upon the girl who served the （米）棚上げする／（英）提議する—and who seemed to regard him with careless contempt. The student gave the impression of 存在 always stupefied by one form of sensual 騒動 or another.
Padre 市場ínez, with a napkin tied 一連の会議、交渉／完成する his neck to 保護する his cassock, ate and drank generously. The Bishop 設立する the food poor enough, にもかかわらず the many cooks, though the ワイン, which （機の）カム from El Paso del Norte, was very fair.
During supper, his host asked the Bishop きっぱりと if he considered celibacy an 必須の 条件 of the priest's vocation.
Father Latour replied 単に that this question had been thrashed out many centuries ago and decided once for all.
"Nothing is decided once for all," 市場ínez 宣言するd ひどく. "Celibacy may be all very 井戸／弁護士席 for the French clergy, but not for ours. St. Augustine himself says it is better not to go against nature. I find every 証拠 that in his old age he regretted having practised continence."
The Bishop said he would be 利益／興味d to see the passages from which he drew such 結論s, 観察するing that he knew the writings of St. Augustine 公正に／かなり 井戸／弁護士席.
"I have the telling passages all written 負かす／撃墜する somewhere. I will find them before you go. You have probably read them with a 調印（する）d mind. Celibate priests lose their perceptions. No priest can experience repentance and forgiveness of sin unless he himself 落ちるs into sin. Since concupiscence is the most ありふれた form of 誘惑, it is better for him to know something about it. The soul cannot be humbled by 急速な／放蕩なs and 祈り; it must be broken by mortal sin to experience forgiveness of sin and rise to a 明言する／公表する of grace. さもなければ, 宗教 is nothing but dead logic."
"This is a 支配する upon which we must 会談する later, and at some length," said the Bishop 静かに. "I shall 改革（する） these practices throughout my diocese as 速く as possible. I hope it will be but a short time until there is not a priest left who does not keep all the 公約するs he took when he bound himself to the service of the altar."
The swarthy Padre laughed, and threw off the big cat which had 機動力のある to his shoulder. "It will keep you busy, Bishop. Nature has got the start of you here. But for all that, our native priests are more devout than your French Jesuits. We have a living Church here, not a dead arm of the European Church. Our 宗教 grew out of the 国／地域, and has its own roots. We 支払う／賃金 a filial 尊敬（する）・点 to the person of the 宗教上の Father, but Rome has no 当局 here. We do not 要求する 援助（する） from the 宣伝, and we resent its 干渉，妨害. The Church the Franciscan Fathers 工場／植物d here was 削減（する） off; this is the second growth, and is indigenous. Our people are the most devout left in the world. If you 爆破 their 約束 by European 形式順守s, they will become infidels and profligates."
To this eloquence the Bishop returned blandly that he had not come to 奪う the people of their 宗教, but that he would be compelled to 奪う some of the priests of their parishes if they did not change their way of life.
Father 市場ínez filled his glass and replied with perfect good humour. "You cannot 奪う me of 地雷, Bishop. Try it! I will 組織する my own church. You can have your French priest of Taos, and I will have the people!"
With this the Padre left the （米）棚上げする／（英）提議する and stood warming his 支援する at the 解雇する／砲火／射撃, his cassock pulled up about his waist to expose his trousers to the 炎. "You are a young man, my Bishop," he went on, rolling his big 長，率いる 支援する and looking up at the 井戸／弁護士席-smoked roof 政治家s. "And you know nothing about Indians or Mexicans. If you try to introduce European civilization here and change our old ways, to 干渉する with the secret dances of the Indians, let us say, or 廃止する the 血まみれの 儀式s of the Penitentes, I foretell an 早期に death for you. I advise you to 熟考する／考慮する our native traditions before you begin your 改革（する）s. You are の中で barbarous people, my Frenchman, between two savage races. The dark things forbidden by your Church are a part of Indian 宗教. You cannot introduce French fashions here."
At this moment the student, Trinidad, got up 静かに, and after an obsequious 屈服する to the Bishop, went with soft, escaping tread toward the kitchen. When his brown skirt had disappeared through the door, Father Latour turned はっきりと to his host.
"市場ínez, I consider it very unseemly to talk in this loose fashion before young men, 特に a young man who is 熟考する／考慮するing for the 聖職者. その上に, I cannot see why a young man of this calibre should be encouraged to take orders. He will never 持つ／拘留する a parish in my diocese."
Padre 市場ínez laughed and showed his long, yellow teeth. Laughing did not become him; his teeth were too large—distinctly vulgar. "Oh, Trinidad will go to Arroyo Hondo as curate to his uncle, who is growing old. He's a very devout fellow, Trinidad. You せねばならない see him in Passion Week. He goes up to Abiquiu and becomes another man; carries the heaviest crosses to the highest mountains, and takes more 天罰（を下す）ing than anyone. He comes 支援する here with his 支援する so 十分な of cactus spines that the girls have to 選ぶ him like a chicken."
Father Latour was tired, and went to his room soon after supper. The bed, upon examination, seemed clean and comfortable, but he felt uncertain of its surroundings. He did not like the 空気／公表する of this house. After he retired, the clatter of dish-washing and the giggling of women across the patio kept him awake a long while; and when that 中止するd, Father 市場ínez began snoring in some 議会 近づく by. He must have left his door open into the patio, for the adobe partitions were 厚い enough to smother sound さもなければ. The Padre snored like an enraged bull, until the Bishop decided to go 前へ／外へ and find his door and の近くに it. He arose, lit his candle, and opened his own door in half-hearted 決意／決議. As the night 勝利，勝つd blew into the room, a little dark 影をつくる／尾行する ぱたぱたするd from the 塀で囲む across the 床に打ち倒す; a mouse, perhaps. But no, it was a bunch of woman's hair that had been indolently 投げ上げる／ボディチェックするd into a corner when some slovenly 女性（の） 洗面所 was made in this room. This 発見 annoyed the Bishop exceedingly.
High 集まり was at eleven the next morning, the parish priest officiating and the Bishop in the Episcopal 議長，司会を務める. He was 井戸／弁護士席 pleased with the church of Taos. The building was clean and in good 修理, the congregation large and devout. The delicate lace, 雪の降る，雪の多い linen, and burnished 厚かましさ／高級将校連 on the altar told of a 充てるd Altar Guild. The boys who served at the altar wore rich smocks of 手渡す-made lace over their scarlet cassocks. The Bishop had never heard the 集まり more impressively sung than by Father 市場ínez. The man had a beautiful baritone 発言する／表明する, and he drew from some 深い 井戸／弁護士席 of emotional 力／強力にする. Nothing in the service was slighted, every phrase and gesture had its 十分な value. At the moment of the Elevation the dark priest seemed to give his whole 軍隊, his swarthy 団体／死体 and all its 血, to that 解除するing-up. Rightly guided, the Bishop 反映するd, this Mexican might have been a 広大な／多数の／重要な man. He had an altogether 説得力のある personality, a 乱すing, mysterious, 磁石の 力／強力にする.
After the 確定／確認 service, Father 市場ínez had horses brought 一連の会議、交渉／完成する and took the Bishop out to see his farms and live-在庫／株. He took him all over his ranches 負かす／撃墜する in the rich 底（に届く） lands between Taos and the Indian pueblo which, as Father Latour knew, had come into his 所有／入手 from the seven Indians who were hanged. 市場ínez referred carelessly to the Bent 大虐殺 as they 棒 along. He 誇るd that there had never been trouble 進行中で in New Mexico that wasn't started in Taos.
They stopped just west of the pueblo a little before sunset,—a pueblo very different from all the others the Bishop had visited; two large communal houses, 形態／調整d like pyramids, gold-coloured in the afternoon light, with the purple mountain lying just behind them. Gold-coloured men in white burnouses （機の）カム out on the stairlike flights of roofs, and stood still as statues, 明らかに watching the changing light on the mountain. There was a 宗教的な silence over the place; no sound at all but the bleating of goats coming home through clouds of golden dust.
These two houses, the Padre told him, had been continuously 占領するd by this tribe for more than a thousand years. Coronado's men 設立する them there, and 述べるd them as a superior 肉親，親類d of Indian, handsome and dignified in 耐えるing, dressed in deerskin coats and trousers like those of Europeans.
Though the mountain was 木材／素質d, its lines were so sharp that it had the sculptured look of naked mountains like the Sandias. The general growth on its 味方するs was evergreen, but the canyons and ravines were wooded with aspens, so that the 形態／調整 of every 不景気 was painted on the mountain-味方する, light green against the dark, like symbols; serpentine, 三日月, half-circles. This mountain and its ravines had been the seat of old 宗教的な 儀式s, honeycombed with noiseless Indian life, the repository of Indian secrets, for many centuries, the Padre 発言／述べるd.
"And some place in there, you may be sure, they keep Popé's estufa, but no white man will ever see it. I mean the estufa where Popé 調印（する）d himself up for four years and never saw the light of day, when he was planning the 反乱 of 1680. I suppose you know all about that 突発／発生, Bishop Latour?"
"Something, of course, from the Martyrology. But I did not know that it 起こる／始まるd in Taos."
"港／避難所't I just told you that all the trouble there ever was in New Mexico 起こる／始まるd in Taos?" 誇るd the Padre. "Popé was born a San Juan Indian, but so was Napoleon a Corsican. He operated from Taos."
Padre 市場ínez knew his country, a country which had no written histories. He gave the Bishop much the best account he had heard of the 広大な／多数の／重要な Indian 反乱 of 1680, which 追加するd such a long 一時期／支部 to the Martyrology of the New World, when all the Spaniards were killed or driven out, and there was not one European left alive north of El Paso del Norte.
That night after supper, as his host sat taking 消す, Father Latour questioned him closely and learned something about the story of his life.
市場ínez was born 直接／まっすぐに under that 独房監禁 blue mountain on the sky-line west of Taos, 形態／調整d like a pyramid with the apex sliced off, in Abiquiu. It was one of the oldest Mexican 解決／入植地s in the 領土, surrounded by canyons so 深い and 範囲s so rugged that it was 事実上 削減（する） off from intercourse with the outside world. 存在 so 独房監禁, its people were sombre in temperament, 猛烈な／残忍な and fanatical in 宗教, celebrated the Passion Week by cross-bearings and 血まみれの scourgings.
Antonio José 市場ínez grew up there, without learning to read or 令状, married at twenty, and lost his wife and child when he was twenty-three. After his marriage he had learned to read from the parish priest, and when he became a widower he decided to 熟考する／考慮する for the 聖職者. Taking his 着せる／賦与するs and the little money he got from the sale of his 世帯 goods, he started on horseback for Durango, in Old Mexico. There he entered the Seminary and began a life of laborious 熟考する／考慮する.
The Bishop could imagine what it meant for a young man who had not learned to read until long after adolescence, to を受ける a 厳しい academic training. He 設立する 市場ínez 深く，強烈に 詩（を作る）d, not only in the Church Fathers, but in the Latin and Spanish classics. After six years at the Seminary, 市場ínez had returned to his native Abiquiu as priest of the parish church there. He was passionately 大（公）使館員d to that old village under the pyramidal mountain. All the while he had been in Taos, half a lifetime now, he made periodic 巡礼の旅s on horseback 支援する to Abiquiu, as if the flavour of his own yellow earth were 薬／医学 to his soul. 自然に he hated the Americans. The American 占領／職業 meant the end of men like himself. He was a man of the old order, a son of Abiquiu, and his day was over.
*
On his 出発 from Taos, the Bishop went out of his way to make a call at 道具 Carson's ranch house. Carson, he knew, was away buying sheep, but Father Latour wished to see the Señora Carson to thank her again for her 親切 to poor Magdalena, and to tell her of the woman's happy and 充てるd life with the Sisters in their school at Santa Fé.
The Señora received him with that 静かな but unabashed 歓待 which is a ありふれた grace in Mexican 世帯s. She was a tall woman, slender, with drooping shoulders and lustrous 黒人／ボイコット 注目する，もくろむs and hair. Though she could not read, both her 直面する and conversation were intelligent. To the Bishop's thinking, she was handsome; her countenance showed that discipline of life which he admired. She had a cheerful disposition, too, and a pleasant sense of humour. It was possible to talk confidentially to her. She said she hoped he had been comfortable in Padre 市場ínez's house, with an inflection which told that she much 疑問d it, and she laughed a little when he 自白するd that he had been annoyed by the presence of Trinidad Lucero.
"Some people say he is Father Lucero's son," she said with a shrug. "But I do not think so. More likely one of Padre 市場ínez's. Did you hear what happened to him at Abiquiu last year, in Passion Week? He tried to be like the Saviour, and had himself crucified. Oh, not with nails! He was tied upon a cross with ropes, to hang there all night; they do that いつかs at Abiquiu, it is a very old-fashioned place. But he is so 激しい that after he had hung there a few hours, the cross fell over with him, and he was very much humiliated. Then he had himself tied to a 地位，任命する and said he would 耐える as many （土地などの）細長い一片s as our Saviour—six thousand, as was 明らかにする／漏らすd to St. Bridget. But before they had given him a hundred, he fainted. They 天罰（を下す）d him with cactus whips, and his 支援する was so 毒（薬）d that he was sick up there for a long while. This year they sent word that they did not want him at Abiquiu, so he had to keep 宗教上の Week here, and everybody laughed at him."
Father Latour asked the Señora to tell him 率直に whether she thought he could put a stop to the extravagances of the Penitential Brotherhood. She smiled and shook her 長，率いる. "I often say to my husband, I hope you will not try to do that. It would only 始める，決める the people against you. The old people have need of their old customs; and the young ones will go with the times."
As the Bishop was taking his leave, she put into his saddle-捕らえる、獲得するs a beautiful piece of lace-work for Magdalena. "She will not be likely to use it for herself, but she will be glad to have it to give to the Sisters. That 残虐な man left her nothing. After he was hung, there was nothing to sell but his gun and one burro. That was why he was going to take the 危険 of 殺人，大当り two Padres for their mules—and for spite against 宗教, maybe! Magdalena said he had often 脅すd to kill the priest at Mora."
*
At Santa Fé the Bishop 設立する Father Vaillant を待つing him. They had not seen each other since 復活祭, and there were many things to be discussed. The vigour and zeal of Bishop Latour's 行政 had already been 認めるd at Rome, and he had lately received a letter from 枢機けい／主要な Fransoni, Prefect of the 宣伝, 発表するing that the vicarate of Santa Fé had been 正式に raised to a diocese. By the same long-延期するd 地位，任命する （機の）カム an 招待 from the 枢機けい／主要な, 緊急に requesting Father Latour's presence at important 会議／協議会s at the Vatican during the に引き続いて year. Though all these 事柄s must be taken up in their turn between the Bishop and his Vicar-General, Father Joseph had undoubtedly come up from Albuquerque at this particular time because of a lively curiosity to hear how the Bishop had been received in Taos.
Seated in the 熟考する／考慮する in their old cassocks, with the candles lighted on the （米）棚上げする／（英）提議する between them, they spent a long evening.
"For the 現在の," Father Latour 発言／述べるd, "I shall do nothing to change the curious 状況／情勢 at Taos. It is not expedient to 干渉する. The church is strong, the people are devout. No 事柄 what the 行為／行う of the priest has been, he has built up a strong organization, and his people are devotedly loyal to him."
"But can he be disciplined, do you think?"
"Oh, there is no question of discipline! He has been a little potentate too long. His people would assuredly support him against a French Bishop. For the 現在の I shall be blind to what I do not like there."
"But ジーンズ," Father Joseph broke out in agitation, "the man's life is an open スキャンダル, one hears of it everywhere. Only a few weeks ago I was told a pitiful story of a Mexican girl carried off in one of the Indian （警察の）手入れ，急襲s on the Costella valley. She was a child of eight when she was carried away, and was fifteen when she was 設立する and 身代金d. During all that time the pious girl had 保存するd her virginity by a succession of 奇蹟s. She had a メダル from the 神社 of Our Lady of Guadalupe tied 一連の会議、交渉／完成する her neck, and she said such 祈りs as she had been taught. Her chastity was 脅すd many times, but always some 予期しない event 回避するd the 大災害. After she was 設立する and sent 支援する to some 親族s living in Arroyo Hondo, she was so devout that she wished to become a 宗教的な. She was debauched by this 市場ínez, and he married her to one of his peons. She is now living on one of his farms."
"Yes, Christóbal told me that story," said the Bishop with a shrug. "But Padre 市場ínez is getting too old to play the part of Don Juan much longer. I do not wish to lose the parish of Taos ーするために punish its priest, my friend. I have no priest strong enough to put in his place. You are the only man who could 会合，会う the 状況／情勢 there, and you are at Albuquerque. A year from now I shall be in Rome, and there I hope to get a Spanish missionary who will take over the parish of Taos. Only a Spaniard would be welcomed there, I think."
"You are doubtless 権利," said Father Joseph. "I am often too 迅速な in my judgments. I may do very 不正に for you while you are in Europe. For I suppose I am to leave my dear Albuquerque, and come to Santa Fé while you are gone?"
"Assuredly. They will love you all the more for 欠如（する）ing you awhile. I hope to bring some more hardy Auvergnats 支援する with me, young men from our own Seminary, and I am afraid I must put one of them in Albuquerque. You have been there long enough. You have done all that is necessary. I need you here, Father Joseph. As it is now, one of us must ride seventy miles whenever we wish to converse about anything."
Father Vaillant sighed. "Ah, I supposed it would come! You will snatch me from Albuquerque as you did from Sandusky. When I went there everybody was my enemy, now everybody is my friend; therefore it is time to go." Father Vaillant took off his glasses, 倍のd them, and put them in their 事例／患者, which 行為／法令／行動する always 発表するd his 決意 to retire. "So a year from now you will be in Rome. 井戸／弁護士席, I had rather be の中で my people in Albuquerque, that I can say honestly. But Clermont—there I envy you. I should like to see my own mountains again. At least you will see all my family and bring me word of them, and you can bring me the vestments that my dear sister Philomène and her 修道女s have been making for me these three years. I shall be very glad to have them." He rose, and took up one of the candles. "And when you leave Clermont, ジーンズ, put a few chestnuts in your pocket for me!"
In February Bishop Latour once more 始める，決める out on horseback over the Santa Fé 追跡する, this time with Rome as his 客観的な. He was absent for nearly a year, and when he returned he brought with him four young priests from his own Seminary of Montferrand, and a Spanish priest, Father Taladrid, whom he had 設立する in Rome, and who was at once sent to Taos. At the Bishop's suggestion, Padre 市場ínez 正式に 辞職するd his parish, with the understanding that he was still to celebrate 集まり upon solemn occasions. Not only did he avail himself of this 特権, but he continued to 成し遂げる all marriages and burial services and to dictate the lives of the parishioners. Very soon he and Father Taladrid were at open war.
When the Bishop, unable to compose their differences, supported the new priest, Father 市場ínez and his friend Father Lucero, of Arroyo Hondo, 反乱（を起こす）d; きっぱりと 辞退するd to 服従させる／提出する, and 組織するd a church of their own. This, they 宣言するd, was the old 宗教上の カトリック教徒 Church of Mexico, while the Bishop's church was an American 会・原則. In both towns the greater part of the 全住民 went over to the schismatic church, though some pious Mexicans, in 広大な／多数の／重要な perplexity, …に出席するd 集まり at both. Father 市場ínez printed a long and eloquent 布告／宣言 (which very few of his parishioners could read) giving an historical justification for his schism, and 否定するing the 義務 of celibacy for the 聖職者. As both he and Father Lucero were 井戸／弁護士席 on in years, this particular 条項 could be of little 利益 to anyone in their new organization except Trinidad. After the two old priests went off into schism, one of their first solemn 行為／法令／行動するs was to elevate Father Lucero's 甥 to the 聖職者, and he 行為／法令／行動するd as curate to them both, swinging 支援する and 前へ／外へ between Taos and Arroyo Hondo.
The schismatic church at least 遂行するd the rejuvenation of the two 反抗的な priests at its 長，率いる, and far and wide 生き返らせるd men's 利益／興味 in them,—though they had always furnished their people with plenty to talk about. Ever since they were young men with 隣接するing parishes, they had been friends, cronies, 競争相手s, いつかs bitter enemies. But their quarrels could never keep them apart for long.
Old Marino Lucero had not one trait in ありふれた with 市場ínez, except the love of 当局. He had been a miser from his 青年, and lived 負かす／撃墜する in the sunken world of Arroyo Hondo in the barest poverty, though he was supposed to be very rich. He used to 誇る that his house was as poor as a burro's stable. His bed, his crucifix, and his bean-マリファナ were his furniture. He kept no livestock but one poor mule, on which he 棒 over to Taos to quarrel with his friend 市場ínez, or to get a solid dinner when he was hungry. In his casa every day was Friday—unless one of his 隣人 women cooked a chicken and brought it in to him out of pure compassion. For his people liked him. He was しっかり掴むing, but not oppressive, and he wrung more pesos out of Arroyo Seco and Questa than out of his own arroyo. Thrift is such a rare 質 の中で Mexicans that they find it very amusing; his people loved to tell how he never bought anything, but 選ぶd up old brooms after housewives had thrown them away, and that he wore Padre 市場ínez's 衣料品s after the Padre would have them no longer, though they were so much too big for him. One of the priests' fiercest quarrels had come about because 市場ínez gave some of his old 着せる／賦与するs to a 修道士 from Mexico who was 熟考する／考慮するing at his house, and who had not wherewithal to cover himself as winter （機の）カム on.
The two priests had always talked shamelessly about each other. All 市場ínez's best stories were about Lucero, and all Lucero's were about 市場ínez.
"You see how it is," Padre Lucero would say to the young men at a wedding party, "my way is better than old José 市場ínez's. His nose and chin are getting to be の近くに 隣人s now, and a petticoat is not much good to him any more. But I can still rise upright at the sight of a dollar. With a new piece of money in my 手渡す I am happier than ever; and what can he do with a pretty girl but 悔いる?"
Avarice, he 保証するd them, was the one passion that grew stronger and sweeter in old age. He had the lust for money as 市場ínez had for women, and they had never been 競争相手s in the 追跡 of their 楽しみs. After Trinidad was 任命するd and went to stay with his uncle, Father Lucero complained that he had formed 甚だしい／１２ダース habits living with 市場ínez, and was eating him out of house and home. Father 市場ínez told with delight how Trinidad sponged upon the parish at Arroyo Hondo, and went about poking his nose into one bean-マリファナ after another.
When the Bishop could no longer remain deaf to the 反乱, he sent Father Vaillant over to Taos to publish the 警告 for three weeks and exhort the two priests to 放棄する their heresy. On the fourth Sunday Father Joseph, who complained that he was always sent "à fouetter les 雑談（する）s," solemnly read the letter in which the Bishop stripped Father 市場ínez of the 権利s and 特権s of the 聖職者. On the afternoon of the same day, he 棒 over to Arroyo Hondo, eighteen miles away, and read a 類似の letter of excommunication against Father Lucero.
Father 市場ínez continued at the 長，率いる of his schismatic church until, after a short illness, he died and was buried in schism, by Father Lucero. Soon after this, Father Lucero himself fell into a 拒絶する／低下する. But even after he was 病んでいる he 成し遂げるd a feat which became one of the legends of the countryside,—killed a robber in a midnight scuffle.
A wandering teamster who had been 発射する／解雇するd from a wagon train for 窃盗, was 選ぶing up a living over in Taos and there heard the stories about Father Lucero's hidden riches. He （機の）カム to Arroyo Hondo to 略奪する the old man. Father Lucero was a light sleeper, and 審理，公聴会 stealthy sounds in the middle of the night, he reached for the carving-knife he kept hidden under his mattress and sprang upon the 侵入者. They began fighting in the dark, and though the どろぼう was a young man and 武装した, the old priest stabbed him to death and then, covered with 血, ran out to 誘発する the town. The 隣人s 設立する the Padre's 議会 like a 虐殺（する）-house, his 犠牲者 lying dead beside the 穴を開ける he had dug. They were amazed at what the old man had been able to do.
But from the shock of that night Father Lucero never 回復するd. He wasted away so 速く that his people had the horse doctor come from Taos to look at him. This veterinary was a Yankee who had been successful in 扱う／治療するing men 同様に as horses, but he said he could do nothing for Father Lucero; he believed he had an 内部の tumour or a 癌.
Padre Lucero died repentant, and Father Vaillant, who had pronounced his excommunication, was the one to reconcile him to the Church. The Vicar was in Taos on 商売／仕事 for the Bishop, staying with 道具 Carson and the Señora. They were all sitting at supper one evening during a 強い雨-嵐／襲撃する, when a horseman 棒 up to the portale. Carson went out to receive him. The 訪問者 he brought in with him was Trinidad Lucero, who took off his rubber coat and stood in a 十分な-skirted cassock of Arroyo Hondo make, a crucifix about his neck, seeming to fill the room with his size and importance. After 屈服するing ceremoniously to the Señora, he 演説（する）／住所d himself to Father Vaillant in his best English, speaking slowly in his 厚い felty 発言する／表明する.
"I am the only 甥 of Padre Lucero. My uncle is verra 捜し出す and soon to die. She has vomit the 血." He dropped his 注目する，もくろむs.
"Speak to me in your own language, man!" cried Father Joseph. "I can at least do more with Spanish than you can with English. Now tell me what you have to say of your uncle's 条件."
Trinidad gave some account of his uncle's illness, repeating solemnly the phrase, "She has vomit the 血," which he seemed to find impressive. The sick man wished to see Father Vaillant, and begged that he would come to him and give him the Sacrament.
Carson 勧めるd the Vicar to wait until morning, as the road 負かす／撃墜する into "the Hondo" would be 不正に washed by rain and dangerous to go over in the dark. But Father Vaillant said if the road were bad he could go 負かす／撃墜する on foot. Excusing himself to the Señora Carson, he went to his room to put on his riding-着せる／賦与するs and get his saddlebags. Trinidad, upon 招待, sat 負かす／撃墜する at the empty place and made the most of his 適切な時期. The host saddled Father Vaillant's mule, and the Vicar 棒 away, with Trinidad for guide.
Not that he needed a guide to Arroyo Hondo, it was a place 特に dear to him, and he was always glad to find a pretext for going there. How often he had ridden over there on 罰金 days in summer, or in 早期に spring, before the green was out, when the whole country was pink and blue and yellow, like a coloured 地図／計画する.
One approached over a 下落する-小衝突 plain that appeared to run level and 無傷の to the base of the distant mountains; then without 警告, one suddenly 設立する oneself upon the brink of a precipice, of a chasm in the earth over two hundred feet 深い, the 味方するs sheer cliffs, but cliffs of earth, not 激しく揺する. 製図／抽選 rein at the 辛勝する／優位, one looked 負かす／撃墜する into a sunken world of green fields and gardens, with a pink adobe town, at the 底（に届く） of this 広大な／多数の／重要な 溝へはまらせる／不時着する. The men and mules walking about 負かす／撃墜する there, or 骨折って進むing the fields, looked like the 人物／姿／数字s of a child's Noah's ark. 負かす／撃墜する the middle of the arroyo, through the sunken fields and pastures, flowed a 急ぐing stream which （機の）カム from the high mountains. Its 初めの source was so high, indeed, that by 単に laying a の近くにd 木造の 気圧の谷 up the 直面する of the cliff, the Mexicans 伝えるd the water some hundreds of feet to an open 溝へはまらせる／不時着する at the 最高の，を越す of the precipice. Father Vaillant had often stopped to watch the 拘留するd water leaping out into the light like a thing alive, just where the 法外な 追跡する 負かす／撃墜する into the Hondo began. The water thus コースを変えるd was but a tiny thread of the 十分な creek; the main stream ran 負かす／撃墜する the arroyo over a white 激しく揺する 底（に届く）, with green willows and 深い hay grass and brilliant wild flowers on its banks. Evening primroses, the fireweed, and バタフライ 少しのd grew to a 熱帯の size and brilliance there の中で the sedges.
But this was the first time Father Vaillant had ever gone 負かす／撃墜する into the Hondo after dark, and at the 辛勝する／優位 of the cliff he decided not to put Contento to so cruel a 実験（する）. "He can do it," he said to Trinidad, "but I will not make him." He dismounted and went on foot 負かす／撃墜する the 法外な winding 追跡する.
They reached Father Lucero's house before midnight. Half the 全住民 of the town seemed to be in 出席, and the place was lit up as if for a festival. The sick man's 議会 was 十分な of Mexican women, sitting about on the 床に打ち倒す, wrapped in their 黒人／ボイコット shawls, 説 their 祈りs with lighted candles before them. One could scarcely step for the candles.
Father Vaillant beckoned to a woman he knew 井戸／弁護士席, 反対／詐欺çeptión Gonzales, and asked her what was the meaning of this. She whispered that the dying Padre would have it so. His sight was growing 薄暗い, and he kept calling for more lights. All his life, 反対／詐欺çeptión sighed, he had been so saving of candles, and had mostly done with a pine 後援 in the evenings.
In the corner, on the bed, Father Lucero was groaning and 投げ上げる／ボディチェックするing, one man rubbing his feet, and another wringing cloths out of hot water and putting them on his stomach to dull the 苦痛. Señora Gonzales whispered that the sick man had been gnawing the sheets for 苦痛; she had brought over her best ones, and they were chewed to lacework across the 最高の，を越す.
Father Vaillant approached the bed-味方する, "Get away from the bed a little, my good women. Arrange yourselves along the 塀で囲む, your candles blind me."
But as they began rising and 解除するing their candlesticks from the 床に打ち倒す, the sick man called, "No, no, do not take away the lights! Some どろぼう will come, and I will have nothing left."
The women shrugged, looked reproachfully at Father Vaillant, and sat 負かす／撃墜する again.
Padre Lucero was wasted to the bones. His cheeks were sunken, his 麻薬中毒の nose was clay-coloured and waxy, his 注目する，もくろむs were wild with fever. They 燃やすd up at Father Joseph,—広大な／多数の／重要な, 黒人／ボイコット, glittering, distrustful 注目する，もくろむs. On this night of his 出発 the old man looked more Spaniard than Mexican. He clutched Father Joseph's 手渡す with a 支配する surprisingly strong, and gave the man who was rubbing his feet a vigorous kick in the chest.
"Have done with my feet there, and take away these wet rags. Now that the Vicar has come, I have something to say, and I want you all to hear." Father Lucero's 発言する／表明する had always been thin and high in pitch, his parishioners used to say it was like a horse talking. "Señor Vicario, you remember Padre 市場ínez? You せねばならない, for you served him as 不正に as you did me. Now listen:"
Father Lucero 関係のある that 市場ínez, before his death, had ゆだねるd to him a 確かな sum of money to be spent in 集まりs for the repose of his soul, these to be 申し込む／申し出d at his native church in Abiquiu. Lucero had not used the money as he 約束d, but had buried it under the dirt 床に打ち倒す of this room, just below the large crucifix that hung on the 塀で囲む yonder.
At this point Father Vaillant again signalled to the women to 身を引く, but as they took up their candles, Father Lucero sat up in his night-shirt and cried, "Stay as you are! Are you going to run away and leave me with a stranger? I 信用 him no more than I do you! Oh, why did God not make some way for a man to 保護する his own after death? Alive, I can do it with my knife, old as I am. But after—?"
The Señora Gonzales soothed Father Lucero, 説得するd him to 嘘（をつく） 支援する upon his pillows and tell them what he 手配中の，お尋ね者 them to do. He explained that this money which he had taken in 信用 from 市場ínez was to be sent to Abiquiu and used as the Padre had wished. Under the crucifix, and under the 床に打ち倒す beneath the bed on which he was lying, they would find his own 貯金. One third of his hoard was for Trinidad. The 残り／休憩（する） was to be spent in 集まりs for his soul, and they were to be celebrated in the old church of San Miguel in Santa Fé.
Father Vaillant 保証するd him that all his wishes should be scrupulously carried out, and now it was time for him to 解任する the cares of this world and 準備する his mind to receive the Sacrament.
"All in good time. But a man does not let go of this world so easily. Where is 反対／詐欺çeptión Gonzales? Come here, my daughter. See to it that the money is taken up from under the 床に打ち倒す while I am still in this 議会, before my 団体／死体 is 冷淡な, that it is counted in the presence of all these women, and the sum 始める，決める 負かす／撃墜する in 令状ing." At this point, the old man started, as with a new hope. "And Christóbal, he is the man! Christóbal Carson must be here to count it and 始める，決める it 負かす／撃墜する. He is a just man. Trinidad, you fool, why did you not bring Christóbal?"
Father Vaillant was scandalized. "Unless you compose yourself, Father Lucero, and 直す／買収する，八百長をする your thoughts upon Heaven, I shall 辞退する to 治める the Sacrament. In your 現在の 明言する／公表する of mind, it would be a sacrilege."
The old man 倍のd his 手渡すs and の近くにd his 注目する，もくろむs in assent. Father Vaillant went into the 隣接するing room to put on his cassock and stole, and in his absence 反対／詐欺çeptión Gonzales covered a small （米）棚上げする／（英）提議する by the bed with one of her own white napkins and placed upon it two wax candles, and a cup of water for the ministrant's 手渡すs. Father Vaillant （機の）カム 支援する in his vestments, with his pyx and 水盤／入り江 of 宗教上の water, and began ぱらぱら雨ing the bed and the 選挙立会人s, repeating the antiphon, Asperges me, Domine, hyssopo, et mundabor. The women stole away, leaving their lights upon the 床に打ち倒す. Father Lucero made his 自白, 放棄するing his heresy and 表明するing contrition, after which he received the Sacrament.
The 儀式 静めるd the tormented man, and he lay 静かな with his 手渡すs 倍のd on his breast. The women returned and sat murmuring 祈りs as before. The rain drove against the window panes, the 勝利，勝つd made a hollow sound as it sucked 負かす／撃墜する through the 深い arroyo. Some of the 選挙立会人s were drooping from weariness, but not one showed any wish to go home. Watching beside a death-bed was not a hardship for them, but a 特権,—in the 事例／患者 of a dying priest it was a distinction.
In those days, even in European countries, death had a solemn social importance. It was not regarded as a moment when 確かな bodily 組織／臓器s 中止するd to 機能（する）／行事, but as a 劇の 最高潮, a moment when the soul made its 入り口 into the next world, passing in 十分な consciousness through a lowly door to an unimaginable scene. の中で the 選挙立会人s there was always the hope that the dying man might 明らかにする／漏らす something of what he alone could see; that his countenance, if not his lips, would speak, and on his features would 落ちる some light or 影をつくる／尾行する from beyond. The "Last Words" of 広大な／多数の／重要な men, Napoleon, Lord Byron, were still printed in gift-調書をとる／予約するs, and the dying murmurs of every ありふれた man and woman were listened for and treasured by their 隣人s and kinsfolk. These 説s, no 事柄 how unimportant, were given oracular significance and pondered by those who must one day go the same road.
The stillness of the death 議会 was suddenly broken when Trinidad Lucero knelt 負かす／撃墜する before the crucifix on the 塀で囲む to pray. His uncle, though all thought him asleep, began to struggle and cry out, "A どろぼう! Help, help!" Trinidad retired quickly, but after that the old man lay with one 注目する，もくろむ open, and no one dared go 近づく the crucifix.
About an hour before day-break the Padre's breathing became so painful that two of the men got behind him and 解除するd his pillows. The women whispered that his 直面する was changing, and they brought their candles nearer, ひさまづくing の近くに beside his bed. His 注目する，もくろむs were alive and had perception in them. He rolled his 長，率いる to one 味方する and lay looking intently 負かす／撃墜する into the candlelight, without blinking, while his features sharpened. Several times his lips twitched 支援する over his teeth. The 選挙立会人s held their breath, feeling sure that he would speak before he passed,—and he did. After a facial spasm that was like a sardonic smile, and a clicking of breath in his mouth, their Padre spoke like a horse for the last time:
"惑星 tu cola, 市場ínez, 惑星 tu cola!" (Eat your tail, 市場ínez, eat your tail!) Almost at once he died in a convulsion.
After day-break Trinidad went 前へ／外へ 宣言するing (and the Mexican women 確認するd him) that at the moment of death Father Lucero had looked into the other world and beheld Padre 市場ínez in torment. As long as the Christians who were about that death-bed lived, the story was whispered in Arroyo Hondo.
*
When the 床に打ち倒す of the priest's house was taken up, によれば his last 指示／教授／教育s, people （機の）カム from as far as Taos and Santa Cruz and Mora to see the buckskin 捕らえる、獲得するs of gold and silver coin that were buried beneath it. Spanish coins, French, American, English, some of them very old. When it was at length 伝えるd to a 政府 造幣局 and 診察するd, it was valued at nearly twenty thousand dollars in American money. A 広大な／多数の／重要な sum for one old priest to have 捨てるd together in a country parish 負かす／撃墜する at the 底（に届く） of a 溝へはまらせる／不時着する.
Bishop Latour had one very keen worldly ambition; to build in Santa Fé a cathedral which would be worthy of a setting 自然に beautiful. As he 心にいだくd this wish and meditated upon it, he （機の）カム to feel that such a building might be a 延長／続編 of himself and his 目的, a physical 団体／死体 十分な of his aspirations after he had passed from the scene. 早期に in his 行政 he began setting aside something from his meagre 資源s for a cathedral 基金. In this he was 補助装置d by 確かな of the rich Mexican rancheros, but by no one so much as by Don Antonio Olivares.
Antonio Olivares was the most intelligent and 繁栄する member of a large family of brothers and cousins, and he was for that time and place a man of wide experience, a man of the world. He had spent the greater part of his life in New Orleans and El Paso del Norte, but he returned to live in Santa Fé several years after Bishop Latour took up his 義務s there. He brought with him his American wife and a wagon train of furniture, and settled 負かす／撃墜する to spend his 拒絶する／低下するing years in the old ranch house just east of the town where he was born and had grown up. He was then a man of sixty. In 早期に manhood he had lost his first wife; after he went to New Orleans he had married a second time, a Kentucky girl who had grown up の中で her 親族s in Louisiana. She was pretty and 遂行するd, had been educated at a French convent, and had done much to Europeanize her husband. The refinement of his dress and manners, and his lavish style of living, 刺激するd half-contemptuous envy の中で his brothers and their friends.
Olivares's wife, Doña Isabella, was a devout カトリック教徒, and at their house the French priests were always welcome and were most cordially entertained. The Señora Olivares had made a pleasant place of the rambling adobe building, with its 広大な／多数の／重要な 法廷，裁判所-yard and gateway, carved joists and beams, 罰金 herring-bone 天井s and snug 解雇する／砲火／射撃-places. She was a gracious hostess, and though no longer very young, she was still attractive to the 注目する，もくろむ; a slight woman, spirited, quick in movement, with a delicate blonde complexion which she had 首尾よく guarded in trying 気候s, and fair hair—a little silvered, and perhaps worn in too many puffs and ringlets for the sharpening 輪郭（を描く） of her 直面する. She spoke French 井戸／弁護士席, Spanish lamely, played the harp, and sang agreeably.
Certainly it was a 広大な／多数の／重要な piece of luck for Father Latour and Father Vaillant, who lived so much の中で peons and Indians and rough frontiersmen, to be able to converse in their own tongue now and then with a cultivated woman; to sit by that hospitable fireside, in rooms 濃厚にするd by old mirrors and engravings and upholstered 議長，司会を務めるs, where the windows had clean curtains, and the sideboard and cupboards were 在庫／株d with plate and ベルギー glass. It was refreshing to spend an evening with a couple who were 利益／興味d in what was going on in the outside world, to eat a good dinner and drink good ワイン, and listen to music. Father Joseph, that man of inconsistencies, had a pleasing tenor 発言する／表明する, true though not strong. Madame Olivares liked to sing old French songs with him. She was a trifle vain, it must be owned, and when she sang at all, 主張するd upon singing in three languages, never forgetting her husband's favourites, "La Paloma" and "La Golondrina," and "My Nelly Was A Lady." The Negro melodies of Stephen Foster had already travelled to the frontier, going along the river 主要道路s, not in print, but passed on from one humble singer to another.
Don Antonio was a large man, 激しい, 十分な at the belt, a trifle bald, and very slow of speech. But his 注目する，もくろむs were lively, and the yellow 誘発する in them was often most perceptible when he was やめる silent. It was 利益／興味ing to 観察する him after dinner, settled in one of his big 議長，司会を務めるs from New Orleans, a cigar between his long golden-brown fingers, watching his wife at her harp.
There was gossip about the lady in Santa Fé, of course, since she had 保持するd her beautiful complexion and her husband's 充てるd regard for so many years. The Americans and the Olivares brothers said she dressed much too youthfully, which was perhaps true, and that she had lovers in New Orleans and El Paso del Norte. Her 甥s-in-法律 went so far as to 宣言する that she was enamoured of the Mexican boy the Olivares had brought up from San Antonio to play the banjo for them,—they both loved music, and this boy, Pablo, was a magician with his 器具. All sorts of stories went out from the kitchen; that Doña Isabella had a whole 議会 十分な of dresses so grand that she never wore them here at all; that she took gold from her husband's pockets and hid it under the 床に打ち倒す of her room; that she gave him love potions and herb-teas to 増加する his ardour. This gossip did not mean that her servants were disloyal, but rather that they were proud of their mistress.
Olivares, who read the newspapers, though they were weeks old when he got them, who liked cigars better than cigarettes, and French ワイン better than whisky, had little in ありふれた with his younger brothers. Next to his old friend Manuel Chavez, the two French priests were the men in Santa Fé whose company he most enjoyed, and he let them see it. He was a man who 心にいだくd his friends. He liked to call at the Bishop's house to advise him about the care of his young orchard, or to leave a 瓶／封じ込める of home-made cherry brandy for Father Joseph. It was Olivares who 現在のd Father Latour with the silver 手渡す-水盤／入り江 and 投手 and 洗面所 従犯者s which gave him so much satisfaction all the 残り／休憩（する） of his life. There were good silversmiths の中で the Mexicans of Santa Fé, and Don Antonio had his own 洗面所-始める，決める copied in 大打撃を与えるd silver for his friend. Doña Isabella once 発言／述べるd that her husband always gave Father Vaillant something good for the palate, and Father Latour something good for the 注目する，もくろむ.
This couple had one child, a daughter, the Señorita Inez, born long ago and still unmarried. Indeed, it was 一般に understood that she would never marry. Though she had not taken the 隠す, her life was that of a 修道女. She was very plain and had 非，不，無 of her mother's social graces, but she had a beautiful contralto 発言する／表明する. She sang in the Cathedral choir in New Orleans, and taught singing in a convent there. She （機の）カム to visit her parents only once after they settled in Santa Fé, and she was a somewhat sombre 人物／姿／数字 in that convivial 世帯. Doña Isabella seemed devotedly 大（公）使館員d to her, but afraid of displeasing her. While Inez was there, her mother dressed very plainly, pinned 支援する the little curls that hung over her 権利 ear, and the two women went to church together all day long.
Antonio Olivares was 深く，強烈に 利益／興味d in the Bishop's dream of a cathedral. For one thing, he saw that Father Latour had 始める，決める his heart on building one, and Olivares was the sort of man who liked to help a friend 遂行する the 願望（する） of his heart. その上に, he had a 深い affection for his native town, he had travelled and seen 罰金 churches, and he wished there might some day be one in Santa Fé. Many a night he and Father Latour talked of it by the 解雇する／砲火／射撃; discussed the 場所／位置, the design, the building 石／投石する, the cost and the 墓／厳粛／彫る／重大な difficulties of raising money. It was the Bishop's hope to begin work upon the building in 1860, ten years after his 任命 to the Bishopric. One night, at a long-remembered New Year's party in his house, Olivares 発表するd in the presence of his guests that before the new year was gone he meant to give to the Cathedral 基金 a sum 十分な to enable Father Latour to carry out his 目的.
That supper party at the Olivares' was memorable because of this 誓約（する）, and because it 示すd a parting of old friends. Doña Isabella was entertaining the officers at the 地位，任命する, two of whom had received orders to leave Santa Fé. The popular Commandant was called 支援する to Washington, the young 中尉／大尉／警部補 of cavalry, an Irish カトリック教徒, lately married and very dear to Father Latour, was to be sent さらに先に west. (Before the next New Year's Day （機の）カム 一連の会議、交渉／完成する he was killed in Indian 戦争 on the plains of Arizona.)
But that night the 未来 troubled nobody; the house was 十分な of light and music, the 空気／公表する warm with that simple 歓待 of the frontier, where people dwell in 追放する, far from their kindred, where they lead rough lives and seldom 会合，会う together for 楽しみ. 道具 Carson, who 大いに admired Madame Olivares, had come the two days' 旅行 from Taos to be 現在の that night, and brought along his gentle half-産む／飼育する daughter, lately home from a convent school in St. Louis. On this occasion he wore a handsome buckskin coat, embroidered in silver, with brown velvet cuffs and collar. The officers from the Fort were in dress uniform, the host as usual wore a broadcloth frock-coat. His wife was in a hoop-skirt, a French dress from New Orleans, all covered with little garlands of pink satin roses. The 軍の ladies （機の）カム out to the Olivares place in an army wagon, to keep their satin shoes from the mud. The Bishop had put on his violet vest, which he seldom wore, and Father Vaillant had donned a fresh new cassock, made by the loving 手渡すs of his sister Philomène, in Riom.
Father Latour had used to feel a little ashamed that Joseph kept his sister and her 修道女s so busy making cassocks and vestments for him; but the last time he was in フラン he （機の）カム to see all this in another light. When he was visiting Mother Philomène's convent, one of the younger Sisters had confided to him what an inspiration it was to them, living in 退職, to work for the faraway 使節団s. She told him also how precious to them were Father Vaillant's long letters, letters in which he told his sister of the country, the Indians, the pious Mexican women, the Spanish 殉教者s of old. These letters, she said, Mother Philomène read aloud in the evening. The 修道女 took Father Latour to a window that jutted out and looked up the 狭くする street to where the 塀で囲む turned at an angle, cutting off その上の 見解（をとる）. "Look," she said, "after the Mother has read us one of those letters from her brother, I come and stand in this alcove and look up our little street with its one lamp, and just beyond the turn there, is New Mexico; all that he has written us of those red 砂漠s and blue mountains, the 広大な／多数の／重要な plains and the herds of bison, and the canyons more 深遠な than our deepest mountain gorges. I can feel that I am there, my heart （警官の）巡回区域，受持ち区域s faster, and it seems but a moment until the retiring-bell 削減（する）s short my dreams." The Bishop went away believing that it was good for these Sisters to work for Father Joseph.
To-night, when Madame Olivares was complimenting Father Vaillant on the sheen of his poplin and velvet, for some 推論する／理由 Father Latour 解任するd that moment with the 修道女 in her alcove window, her white 直面する, her 燃やすing 注目する，もくろむs, and sighed.
After supper was over and the toasts had been drunk, the boy Pablo was called in to play for the company while the gentlemen smoked. The banjo always remained a foreign 器具 to Father Latour; he 設立する it more than a little savage. When this strange yellow boy played it, there was softness and languor in the wire strings—but there was also a 肉親，親類d of madness; the recklessness, the call of wild countries which all these men had felt and followed in one way or another. Through clouds of cigar smoke, the scout and the 兵士s, the Mexican rancheros and the priests, sat silently watching the bent 長，率いる and crouching shoulders of the banjo player, and his seesawing yellow 手渡す, which いつかs lost all form and became a mere whirl of 事柄 in 動議, like a patch of sand-嵐／襲撃する.
観察するing them thus in repose, in the 行為／法令／行動する of reflection, Father Latour was thinking how each of these men not only had a story, but seemed to have become his story. Those anxious, far-seeing blue 注目する，もくろむs of Carson's, to whom could they belong but to a scout and 追跡する-breaker? Don Manuel Chavez, the handsomest man of the company, very elegant in velvet and broadcloth, with delicately 削減（する）, disdainful features,—one had only to see him cross the room, or to sit next him at dinner, to feel the electric 質 under his 冷淡な reserve; the fierceness of some embitterment, the passion for danger.
Chavez 誇るd his 降下／家系 from two Castilian knights who 解放する／自由なd the city of Chavez from the Moors in 1160. He had 広い地所s in the Pecos and in the San Mateo mountains, and a house in Santa Fé, where he hid himself behind his beautiful trees and gardens. He loved the natural beauties of his country with a passion, and he hated the Americans who were blind to them. He was jealous of Carson's fame as an Indian-闘士，戦闘機, 宣言するing that he had seen more Indian 戦争 before he was twenty than Carson would ever see. He was easily Carson's 競争相手 as a ピストル 発射. With the 屈服する and arrow he had no 競争相手; he had never been beaten. No Indian had ever been known to shoot an arrow as far as Chavez. Every year parties of Indians （機の）カム up to the 郊外住宅 to shoot with him for wagers. His house and stables were 十分な of トロフィーs. He took a 冷静な／正味の 楽しみ in stripping the Indians of their horses or silver or 一面に覆う／毛布s, or whatever they had put up on their man. He was proud of his 技術 with Indian 武器s; he had acquired it in a hard school.
When he was a lad of sixteen Manuel Chavez had gone out with a party of Mexican 青年s to 追跡（する） Navajos. In those days, before the American 占領／職業, "追跡（する）ing Navajos" needed no pretext, it was a form of sport. A company of Mexicans would ride west to the Navajo country, （警察の）手入れ，急襲 a few sheep （軍の）野営地，陣営s, and come home bringing flocks and ponies and a bunch of 囚人s, for every one of whom they received a large bounty from the Mexican 政府. It was with such a （警察の）手入れ，急襲ing party that the boy Chavez went out for spoil and adventure.
Finding no Indians abroad, the young Mexicans 押し進めるd on さらに先に than they had ーするつもりであるd. They did not know that it was the season when all the roving Navajo 禁止（する）d gather at the Canyon de Chelly for their 宗教的な 儀式s, and they 棒 on impetuously until they （機の）カム out upon the 縁 of that mysterious and terrifying canyon itself, then 群れているing with Indians. They were すぐに surrounded, and 退却／保養地 was impossible. They fought on the naked sandstone ledges that overhang that 湾. Don José Chavez, Manuel's older brother, was captain of the party, and was one of the first to 落ちる. The company of fifty were 虐殺（する）d to a man. Manuel was the fifty-first, and he 生き残るd. With seven arrow 負傷させるs, and one 軸 （疑いを）晴らす through his 団体／死体, he was left for dead in a pile of 死体s.
That night, while the Navajos were celebrating their victory, the boy はうd along the 激しく揺するs until he had high 玉石s between him and the enemy, and then started eastward on foot. It was summer, and the heat of that red sandstone country is 激しい. His 負傷させるs were on 解雇する／砲火／射撃. But he had the superb vitality of 早期に 青年. He walked for two days and nights without finding a 減少（する） of water, covering a distance of sixty 半端物 miles, across the plain, across the mountain, until he （機の）カム to the famous spring on the other 味方する, where Fort 反抗 was afterward built. There he drank and bathed his 負傷させるs and slept. He had had no food since the morning before the fight; 近づく the spring he 設立する some large cactus 工場／植物s, and slicing away the spines with his 追跡（する）ing-knife, he filled his stomach with the juicy 低俗雑誌.
From here, still without 会合 a human creature, he つまずくd on until he reached the San Mateo mountain, north of Laguna. In a mountain valley he （機の）カム upon a （軍の）野営地，陣営 of Mexican shepherds, and fell unconscious. The shepherds made a litter of saplings and their sheepskin coats and carried him into the village of Cebolleta, where he lay delirious for many days. Years afterward, when Chavez （機の）カム into his 相続物件, he bought that beautiful valley in the San Mateo mountain where he had sunk unconscious under two noble oak trees. He build a house between those twin oaks, and made a 罰金 広い地所 there.
Never reconciled to American 支配する, Chavez lived in seclusion when he was in Santa Fé. At the first rumour of an Indian 突発／発生, 近づく or far, he 棒 off to 追加する a few more scalps to his 記録，記録的な／記録する. He 不信d the new Bishop because of his friendliness toward Indians and Yankees. Besides, Chavez was a 市場ínez man. He had come here to-night only in compliment to Señora Olivares; he hated to spend an evening の中で American uniforms.
When the banjo player was exhausted, Father Joseph said that as for him, he would like a little 製図／抽選-room music, and he led Madame Olivares to her harp. She was very charming at her 器具; the 提起する／ポーズをとる ふさわしい her tip-攻撃するd canary 長，率いる, and her little foot and white 武器.
This was the last time the Bishop heard her sing "La Paloma" for her admiring husband, whose 注目する，もくろむs smiled at her even when his 激しい 直面する seemed asleep.
*
Olivares died on Septuagesima Sunday—fell over by his own 解雇する／砲火／射撃-place when he was lighting the candles after supper, and the banjo boy was sent running for the Bishop. Before midnight two of the Olivares brothers, half drunk with brandy and excitement, galloped out of Santa Fé, on the road to Albuquerque, to 雇う an American lawyer.
Antonio Olivares's funeral was the most solemn and magnificent ever seen in Santa Fé, but Father Vaillant was not there. He was off on a long missionary 旅行 to the south, and did not reach home until Madame Olivares had been a 未亡人 for some weeks. He had scarcely got off his riding-boots when he was called into Father Latour's 熟考する／考慮する to see her lawyer.
Olivares had ゆだねるd the 管理／経営 of his 事件／事情／状勢s to a young Irish カトリック教徒, Boyd O'Reilly, who had come out from Boston to practise 法律 in the new 領土. There were no steel 安全なs in Santa Fé at that time, but O'Reilly had kept Olivares's will in his strong-box. The 文書 was 簡潔な／要約する and （疑いを）晴らす: Antonio's 広い地所 量d to about two hundred thousand dollars in American money (a かなりの fortune in those days). The income therefrom was to be enjoyed by "my wife, Isabella Olivares, and her daughter, Inez Olivares," during their lives, and after their decease his 所有物／資産／財産 was to go to the Church, to the Society for the Propagation of the 約束. The codicil, in favour of the Cathedral 基金, had, unfortunately, never been 追加するd to the will.
The young lawyer explained to Father Vaillant that the Olivares brothers had 保持するd the 主要な 合法的な 会社／堅い of Albuquerque and were contesting the will. Their point of attack was that Señorita Inez was too old to be the daughter of the Señora Olivares. Don Antonio had been a promiscuous lover in his young days, and his brothers held that Inez was the offspring of some 一時的な attachment, and had been 可決する・採択するd by Doña Isabella. O'Reilly had sent to New Orleans for an attested copy of the marriage 記録，記録的な／記録する of the Olivares couple, and the birth 証明書 of Señorita Inez. But in Kentucky, where the Señora was born, no birth 記録，記録的な／記録するs were kept; there was no 文書 to 証明する the age of Isabella Olivares, and she could not be 説得するd to 収容する／認める her true age. It was 一般に believed in Santa Fé that she was still in her 早期に forties, in which 事例／患者 she would not have been more than six or eight years old at the date when Inez was born. In reality the lady was past fifty, but when O'Reilly had tried to 説得する her to 収容する／認める this in 法廷，裁判所, she 簡単に 辞退するd to listen to him. He begged the Bishop and the Vicar to use their 影響（力） with her to this end.
Father Latour shrank from 干渉するing in so delicate a 事柄, but Father Vaillant saw at once that it was their plain 義務 to 保護する the two women and, at the same time, 安全な・保証する the 権利s of the 宣伝. Without more ado he threw on his old cloak over his cassock, and the three men 始める，決める off through the red mud to the Olivares' hacienda in the hills east of the town.
Father Joseph had not been to the Olivares' house since the night of the New Year's party, and he sighed as he approached the place, already transformed by neglect. The big gate was propped open by a 政治家 because the アイロンをかける hook was gone, the 法廷，裁判所-yard was littered with rags and meat bones which the dogs had carried there and no one had taken away. The big parrot cage, hanging in the portale, was filthy, and the birds were squalling. When O'Reilly rang the bell at the outer gate, Pablo, the banjo player, （機の）カム running out with tousled hair and a dirty shirt to 収容する／認める the 訪問者s. He took them into the long living-room, which was empty and 冷淡な, the 解雇する／砲火／射撃-place dark, the hearth unswept. 議長，司会を務めるs and window-sills were 深い in red dust, the glass panes dirty, and streaked as if by 涙／ほころび-減少（する）s. On the 令状ing-（米）棚上げする／（英）提議する were empty 瓶／封じ込めるs and sticky glasses and cigar ends. In one corner stood the harp in its green cover.
Pablo asked the Fathers to be seated. His mistress was staying in bed, he said, and the cook had burnt her 手渡す, and the other maids were lazy. He brought 支持を得ようと努めるd and laid a 解雇する／砲火／射撃.
After some time, Doña Isabella entered, dressed in 激しい 嘆く／悼むing, her 直面する very white against the 黒人／ボイコット, and her 注目する，もくろむs red. The curls about her neck and ears were pale, too—やめる ashen.
After Father Vaillant had 迎える／歓迎するd her and spoken consoling words, the young lawyer began once more gently to explain to her the difficulties that 直面するd them, and what they must do to 敗北・負かす the 活動／戦闘 of the Olivares family. She sat submissively, touching her 注目する，もくろむs and nose with her little lace handkerchief, and 明確に not even trying to understand a word of what he said to her.
Father Joseph soon lost patience and himself approached the 未亡人. "You understand, my child," he began briskly, "that your husband's brothers are 決定するd to 無視（する） his wishes, to defraud you and your daughter, and, 結局, the Church. This is no time for childish vanity. To 妨げる this 乱暴／暴力を加える to your husband's memory, you must 満足させる the 法廷，裁判所 that you are old enough to be the mother of Mademoiselle Inez. You must resolutely 宣言する your true age; fifty-three, is it not?"
Doña Isabella became pallid with fright. She shrank into one end of the 深い sofa, but her blue 注目する，もくろむs 焦点（を合わせる）d and gathered light, as she became intensely, rigidly animated in her corner,—her 支援する against the 塀で囲む, as it were.
"Fifty-three!" she cried in a 発言する／表明する of horrified amazement. "Why, I never heard of anything so outrageous! I was forty-two my last birthday. It was in December, the fourth of December. If Antonio were here, he would tell you! And he wouldn't let you scold me and talk about 商売／仕事 to me, either, Father Joseph. He never let anybody talk about 商売／仕事 to me!" She hid her 直面する in her little handkerchief and began to cry.
Father Latour checked his impetuous Vicar, and sat 負かす／撃墜する on the sofa beside Madame Olivares, feeling very sorry for her and speaking very gently. "Forty-two to your friends, dear Madame Olivares, and to the world. In heart and 直面する you are younger than that. But to the 法律 and the Church there must be a literal reckoning. A formal 声明 in 法廷，裁判所 will not make you any older to your friends; it will not 追加する one line to your 直面する. A woman, you know, is as old as she looks."
"That's very 甘い of you to say, Bishop Latour," the lady quavered, looking up at him with 涙／ほころび-有望な 注目する，もくろむs. "But I never could 停止する my 長，率いる again. Let the Olivares have that old money. I don't want it."
Father Vaillant sprang up and glared 負かす／撃墜する at her as if he could put ありふれた sense into her drooping 長，率いる by the mere intensity of his gaze. "Four hundred thousand pesos, Señora Isabella!" he cried. "緩和する and 慰安 for you and your daughter all the 残り／休憩（する） of your lives. Would you make your daughter a beggar? The Olivares will take everything."
"I can't help it about Inez," she pleaded. "Inez means to go into the convent anyway. And I don't care about the money. Ah, mon père, je voudrais mieux être jeune et mendiante, que n'être que vieille et riche, certes, oui!"
Father Joseph caught her icy 冷淡な 手渡す. "And have you a 権利 to defraud the Church of what is left to it in your 信用? Have you thought of the consequences to yourself of such a betrayal?"
Father Latour ちらりと見ることd 厳しく at his Vicar. "Assez," he said 静かに. He took the little 手渡す Father Joseph had 解放（する）d and bent over it, kissing it respectfully. "We must not 圧力（をかける） this any その上の. We must leave this to Madame Olivares and her own 良心. I believe, my daughter, you will come to realize that this sacrifice of your vanity would be for your soul's peace. Looking 単に at the temporal 面 of the 事例／患者, you would find poverty hard to 耐える. You would have to live upon the Olivares's charity, would you not? I do not wish to see this come about. I have a selfish 利益／興味; I wish you to be always your charming self and to make a little poésie in life for us here. We have not much of that."
Madame Olivares stopped crying. She raised her 長，率いる and sat 乾燥した，日照りのing her 注目する，もくろむs. Suddenly she took 持つ／拘留する of one of the buttons on the Bishop's cassock and began 新たな展開ing it with nervous fingers.
"Father," she said timidly, "what is the youngest I could かもしれない be, to be Inez's mother?"
The Bishop could not pronounce the 判決; he hesitated, 紅潮／摘発するd, then passed it on to O'Reilly with an open gesture of his 罰金 white 手渡す.
"Fifty-two, Señora Olivares," said the young man respectfully. "If I can get you to 収容する／認める that, and stick to it, I feel sure we will 勝利，勝つ our 事例／患者."
"Very 井戸／弁護士席, Mr. O'Reilly." She 屈服するd her 長，率いる. As her 訪問者s rose, she sat looking 負かす／撃墜する at the dust-covered rugs. "Before everybody!" she murmured, as if to herself.
When they were tramping home, Father Joseph said that, as for him, he would rather 戦闘 the superstitions of a whole Indian pueblo than the vanity of one white woman.
"And I would rather do almost anything than go through such a scene again," said the Bishop with a frown. "I don't think I ever 補助装置d at anything so cruel."
Boyd O'Reilly 敗北・負かすd the Olivares brothers and won his 事例／患者. The Bishop would not go to the 法廷，裁判所 審理，公聴会, but Father Vaillant was there, standing in the malodorous （人が）群がる (there were no 議長，司会を務めるs in the 法廷，裁判所 room), and his 膝s shook under him when the young lawyer, with the fierceness born of fright, poked his finger at his （弁護士の）依頼人 and said:
"Señora Olivares, you are fifty-two years of age, are you not?"
Madame Olivares was 列d in 嘆く／悼むing, her 直面する a streak of 影をつくる／尾行するd white between 倍のs of 黒人／ボイコット 隠す.
"Yes, sir." The crape barely let it through.
The night after the 判決 was pronounced, Manuel Chavez, with several of Antonio's old friends, called upon the 未亡人 to congratulate her. Word of their 意向 had gone about the town and put others in the mood to call at a house that had been の近くにd to 訪問者s for so long. A かなりの company gathered there that evening, 含むing some of the 軍の people, and several hereditary enemies of the Olivares brothers.
The cook, 刺激するd by the sight of the long sala 十分な of people once more, あわてて improvised a supper. Pablo put on a white shirt and a velvet jacket, and began to carry up from the cellar his late master's best whisky and sherry, and quarts of シャンペン酒. (The Mexicans are very fond of sparkling ワインs. Only a few years before this, an American 仲買人 who had got into serious political trouble with the Mexican 軍の 当局 in Santa Fé, 回復するd their 信用／信任 and friendship by 現在のing them with a large wagon 出荷／船積み of シャンペン酒—three thousand, three hundred and ninety-two 瓶／封じ込めるs, indeed!)
This hospitable mood （機の）カム upon the house suddenly, nothing had been 用意が出来ている beforehand. The ワイン glasses were 十分な of dust, but Pablo wiped them out with the shirt he had just taken off, and without 指示／教授／教育s from anyone he began gliding about with a tray 十分な of glasses, which he afterward refilled many times, taking his 駅／配置する at the sideboard. Even Doña Isabella drank a little シャンペン酒; when she had sipped one glass with the young Georgia captain, she could not 辞退する to take another with their nearest 隣人, Ferdinand Sanchez, always a true friend to her husband. Everyone was gay, the servants and the guests, everything sparkled like a garden after a にわか雨.
Father Latour and Father Vaillant, having heard nothing of this spontaneous 集会 of friends, 始める，決める off at eight o'clock to make a call upon the 勇敢に立ち向かう 未亡人. When they entered the 法廷，裁判所-yard, they were astonished to hear music within, and to see light streaming from the long 列／漕ぐ／騒動 of windows behind the portale. Without stopping to knock, they opened the door into the sala. Many candles were 燃やすing. Señors were standing about in long frock-coats buttoned over 十分な 人物／姿／数字s. O'Reilly and a group of officers from the Fort surrounded the sideboard, where Pablo, with a white napkin wrapped showily about his wrist, was 注ぐing シャンペン酒. From the other end of the room sounded the high tinkle of the harp, and Doña Isabella's 発言する／表明する:
"Listen to the mocking-bird,
Listen to the mocking-bird!"
The priests waited in the doorway until the song was finished, then went 今後 to 支払う／賃金 their 尊敬（する）・点s to the hostess. She was wearing the unrelieved white that grief permitted, and the yellow curls were bobbing as of old—three behind her 権利 ear, one over either 寺, and a little 列／漕ぐ／騒動 across the 支援する of her neck. As she saw the two 黒人／ボイコット 人物／姿／数字s approaching, she dropped her 武器 from the harp, took her satin toe from the pedal, and rose, 持つ／拘留するing out a 手渡す to each. Her 注目する，もくろむs were 有望な, and her 直面する beamed with affection for her spiritual fathers. But her 迎える／歓迎するing was a playful reproach, uttered loud enough to be heard above the murmur of conversing groups:
"I never shall 許す you, Father Joseph, nor you either, Bishop Latour, for that awful 嘘（をつく） you made me tell in 法廷，裁判所 about my age!"
The two churchmen 屈服するd まっただ中に laughter and 賞賛.
The Bishop's work was いつかs 補助装置d, often 妨げるd, by 外部の events.
By the Gadsden 購入（する）, 遂行する／発効させるd three years after Father Latour （機の）カム to Santa Fé, the 部隊d 明言する／公表するs took over from Mexico a 広大な／多数の／重要な 領土 which now forms southern New Mexico and Arizona. The 当局 at Rome 通知するd Father Latour that this new 領土 was to be 別館d to his diocese, but that as the 国家の 境界 lines often 削減（する） parishes in two, the 境界s of Church 裁判権 must be settled by 会議／協議会 with the Mexican Bishops of Chihuahua and Sonora. Such 会議／協議会s would necessitate a 旅行 of nearly four thousand miles. As Father Vaillant 発言／述べるd, at Rome they did not seem to realize that it was no 平易な 事柄 for two missionaries on horseback to keep up with the march of history.
The question hung 解雇する／砲火／射撃 for some years, the 支配する of voluminous correspondence. At last, in 1858, Father Vaillant was sent to arrange the 審議d 境界s with the Mexican Bishops. He started in the autumn and spent the whole winter on the road, going from El Paso del Norte west to Tucson, on to Santa Magdalena and Guaymas, a seaport town on the 湾 of California, and did some seafaring on the 太平洋の before he turned homeward.
On his return trip he was stricken with malarial fever, resulting from （危険などに）さらす and bad water, and lay 本気で ill in a cactus 砂漠 in Arizona. Word of his illness （機の）カム to Santa Fé by an Indian 走者, and Father Latour and Jacinto 棒 across New Mexico and half of Arizona, 設立する Father Vaillant, and brought him 支援する by 平易な 行う／開催する／段階s.
He was ill in the Bishop's house for two months. This was the first spring that he and Father Latour had both been there at the same time, to enjoy the garden they had laid out soon after they first （機の）カム to Santa Fé.
*
It was the month of Mary and the month of May. Father Vaillant was lying on an army cot, covered with 一面に覆う／毛布s, under the grape arbour in the garden, watching the Bishop and his gardener at work in the vegetable 陰謀（を企てる）s. The apple trees were in blossom, the cherry blooms had gone by. The 空気／公表する and the earth interpenetrated in the warm gusts of spring; the 国／地域 was 十分な of sunlight, and the sunlight 十分な of red dust. The 空気／公表する one breathed was saturated with earthy smells, and the grass under foot had a reflection of blue sky in it.
This garden had been laid out six years ago, when the Bishop brought his fruit trees (then 乾燥した，日照りの switches) up from St. Louis in wagons, along with the blessed Sisters of Loretto, who （機の）カム to 設立する the 学院 of Our Lady of Light. The school was now 井戸／弁護士席 設立するd, reckoned a 利益 to the community by Protestants as 井戸／弁護士席 as カトリック教徒s, and the trees were 耐えるing. Cuttings from them were already 産する／生じるing fruit in many Mexican gardens. While the Bishop was away on that first trip to Baltimore, Father Joseph had, in 新規加入 to his many 公式の／役人 義務s, 設立する time to 教える their Mexican housekeeper, Fructosa, in cookery. Later Bishop Latour took in 手渡す Fructosa's husband, Tranquilino, and trained him as a gardener. They had boldly planned for the 未来; the ground behind the church, between the Bishop's house and the 学院, they laid out as a spacious orchard and kitchen-garden. Ever since then the Bishop had worked on it, 工場／植物ing and pruning. It was his only recreation.
A line of young poplars linked the Episcopal 中庭 with the school. On the south, against the earth 塀で囲む, was the one 列／漕ぐ／騒動 of trees they had 設立する growing there when they first （機の）カム,—old, old tamarisks, with 新たな展開d trunks. They had been so neglected, left to fight for life in such hard, sun-baked, burro-trodden ground, that their trunks had the hardness of cypress. They looked, indeed, like very old 地位，任命するs, 井戸／弁護士席 seasoned and polished by time, miraculously endowed with the 力／強力にする to burst into delicate foliage and flowers, to cover themselves with long brooms of lavender-pink blossom.
Father Joseph had come to love the tamarisk above all trees. It had been the companion of his wanderings. All along his way through the 砂漠s of New Mexico and Arizona, wherever he had come upon a Mexican homestead, out of the sun-baked earth, against the sun-baked adobe 塀で囲むs, the tamarisk waved its feathery plumes of bluish green. The family burro was tied to its trunk, the chickens scratched under it, the dogs slept in its shade, the washing was hung on its 支店s. Father Latour had often 発言／述べるd that this tree seemed 特に designed in 形態／調整 and colour for the adobe village. The sprays of bloom which adorn it are 単に another shade of the red earth 塀で囲むs, and its fibrous trunk is 十分な of gold and lavender 色合いs. Father Joseph 尊敬（する）・点d the Bishop's 注目する，もくろむ for such things, but himself he loved it 単に because it was the tree of the people, and was like one of the family in every Mexican 世帯.
This was a very happy season for Father Vaillant. For years he had not been able 適切に to 観察する this month which in his boyhood he had selected to be the 宗教上の month of the year for him, 献身的な to the contemplation of his Gracious Patroness. In his former missionary life, on the 広大な／多数の／重要な Lakes, he used always to go into 退却／保養地 at this season. But here there was no time for such things. Last year, in May, he had been on his way to the Hopi Indians, riding thirty miles a day; marrying, baptizing, 自白するing as he went, making （軍の）野営地，陣営 in the sand-hills at night. His devotions had been 絶えず interrupted by practical considerations.
But this year, because of his illness, the month of Mary he had been able to give to Mary; to Her he had consecrated his waking hours. At night he sank to sleep with the sense of Her 保護. In the morning when he awoke, before he had opened his 注目する，もくろむs, he was conscious of a special sweetness in the 空気／公表する,—Mary, and the month of May. Alma Mater redemptoris! Once more he had been able to worship with the ardour of a young 宗教的な, for whom 宗教 is pure personal devotion, unalloyed by expediency and the benumbing cares of a missionary's work. Once again this had been his month; his Patroness had given it to him, the season that had always meant so much in his 宗教的な life.
He smiled to remember a time long ago, when he was a young curate in Cendre, in the Puy-de-Dôme; how he had planned a season of special devotion to the Blessed Virgin for May, and how the old priest to whom he was assistant had 爆破d his hopes by 冷淡な 不賛成. The old man had come through the Terror, had been trained in the 緊縮 of those days of the 迫害 of the clergy, and he was not untouched by Jansenism. Young Father Joseph bore his rebuke with meekness, and went sadly to his own 議会. There he took his rosary and spent the entire day in 祈り. "Not によれば my 願望（する）s, but if it is for thy glory, 認める me this boon, O Mary, my hope" In the evening of that same day the old 牧師 sent for him, and unsolicited 認めるd him the request he had so 厳しく 否定するd in the morning. How joyfully Father Joseph had written all this to his sister Philomène, then a pupil with the 修道女s of the Visitation in their native Riom, begging her to make him a 量 of 人工的な flowers for his May altar. How richly she had 答える／応じるd!—and she rejoiced no いっそう少なく than he that his May devotions were so 大部分は …に出席するd, 特に by the young people of the parish, in whom a 著名な 増加する of piety was manifest. Father Vaillant's had been a の近くに-knit family—losing their mother while they were yet children had brought the brothers and sisters the closer together—and with this sister, Philomène, he had 株d all his hopes and 願望（する）s and his deepest 宗教的な life.
Ever since then, all the most important events in his own history had occurred in the blessed month when this sinful and sullied world puts on white as if to 祝う／追悼する the Annunciation, and becomes, for a little, lovely enough to be in truth the Bride of Christ. It was in May that he had been given grace to 成し遂げる the hardest 行為／法令／行動する of his life; to leave his country, to part from his dear sister and his father (under what sad circumstances!), and to start for the New World to （問題を）取り上げる a missionary's 労働s. That parting was not a parting, but an escape—a running away, a betrayal of family 信用 for the sake of a higher 信用. He could smile at it now, but at the time it had been terrible enough. The Bishop, thinning carrots yonder, would remember. It was because of what Father Latour had been to him in that hour, indeed, that Father Joseph was here in a garden in Santa Fé. He would never have left his dear Sandusky when the newly 任命するd Bishop asked him to 株 his hardships, had he not said to himself: "Ah, now it is he who is torn by perplexity! I will be to him now what he was to me that day when we stood by the road-味方する, waiting for the diligence to Paris, and my 目的 broke, and,—he saved me."
That time （機の）カム 支援する upon Father Vaillant now so 熱心に that he wiped a little moisture from his 注目する，もくろむs,—(he was quickly moved, after the way of sick people) and he （疑いを）晴らすd his glasses and called:
"Father Latour, it is time for you to 残り／休憩（する） your 支援する. You have been stooping over a 広大な／多数の／重要な while."
The Bishop （機の）カム and sat 負かす／撃墜する in a wheelbarrow that stood at the 辛勝する／優位 of the arbour.
"I have been thinking that I shall no longer pray for your 迅速な 回復, Joseph. The only way I can keep my Vicar within call is to have him sick."
Father Joseph smiled.
"You are not in Santa Fé a 広大な／多数の／重要な 取引，協定 yourself, my Bishop."
"井戸／弁護士席, I shall be here this summer, and I hope to keep you with me. This year I want you to see my lotus flowers. Tranquilino will let the water into my lake this afternoon." The lake was a little pond in the middle of the garden, into which Tranquilino, clever with water, like all Mexicans, had 麻薬を吸うd a stream from the Santa Fé creek flowing 近づく at 手渡す. "Last summer, while you were away," the Bishop continued, "we had more than a hundred lotus blossoms floating on that little lake. And all from five bulbs that I put into my valise in Rome."
"When do they blossom?"
"They begin in June, but they are at their best in July."
"Then you must hurry them up a little. For with my Bishop's 許可, I shall be gone in July."
"So soon? And why?"
Father Vaillant moved uneasily under his 一面に覆う／毛布s. "To 追跡（する） for lost カトリック教徒s, ジーンズ! Utterly lost カトリック教徒s, 負かす／撃墜する in your new 領土, に向かって Tucson. There are hundreds of poor families 負かす／撃墜する there who have never seen a priest. I want to go from house to house this time, to every little 解決／入植地. They are 十分な of devotion and 約束, and it has nothing to 料金d upon but the most mistaken superstitions. They remember their 祈りs all wrong. They cannot read, and since there is no one to 教える them, how can they get 権利? They are like seeds, 十分な of germination but with no moisture. A mere 接触する is enough to make them a living part of the Church. The more I work with the Mexicans, the more I believe it was people like them our Saviour bore in mind when He said, Unless ye become as little children. He was thinking of people who are not clever in the things of this world, whose minds are not upon 伸び（る） and worldly 進歩. These poor Christians are not thrifty like our country people at home; they have no veneration for 所有物／資産／財産, no sense of 構成要素 values. I stop a few hours in a village, I 治める the sacraments and hear 自白s, I leave in every house some little 記念品, a rosary or a 宗教的な picture, and I go away feeling that I have conferred immeasurable happiness, and have 解放（する）d faithful souls that were shut away from God by neglect.
"負かす／撃墜する 近づく Tucson a Pima Indian 変える once asked me to go off into the 砂漠 with him, as he had something to show me. He took me into a place so wild that a man いっそう少なく accustomed to these things might have 不信d and 恐れるd for his life. We descended into a terrifying canyon of 黒人／ボイコット 激しく揺する, and there in the depths of a 洞穴, he showed me a golden chalice, vestments and cruets, all the paraphernalia for celebrating 集まり. His ancestors had hidden these sacred 反対するs there when the 使節団 was 解雇（する）d by Apaches, he did not know how many 世代s ago. The secret had been 手渡すd 負かす／撃墜する in his family, and I was the first priest who had ever come to 回復する to God his own. To me, that is the 状況／情勢 in a parable. The 約束, in that wild frontier, is like a buried treasure; they guard it, but they do not know how to use it to their soul's 救済. A word, a 祈り, a service, is all that is needed to 始める，決める 解放する／自由な those souls in bondage. I 自白する I am covetous of that 使節団. I 願望（する） to be the man who 回復するs these lost children to God. It will be the greatest happiness of my life."
The Bishop did not reply at once to this 控訴，上告. At last he said 厳粛に, "You must realize that I have need of you here, Father Joseph. My 義務s are too many for one man."
"But you do not need me so much as they do!" Father Joseph threw off his coverings and sat up in his cassock, putting his feet to the ground. "Any one of our good French priests from Montferrand can serve you here. It is work that can be done by 知能. But 負かす／撃墜する there it is work for the heart, for a particular sympathy, and 非，不，無 of our new priests understand those poor natures as I do. I have almost become a Mexican! I have learned to like chili colorado and mutton fat. Their foolish ways no longer 感情を害する／違反する me, their very faults are dear to me. I am THEIR MAN!"
"Ah, no 疑問, no 疑問! But I must 主張する upon your lying 負かす／撃墜する for the 現在の."
Father Vaillant, 紅潮／摘発するd and excited, dropped 支援する upon his pillows, and the Bishop took a short turn through the garden,—to the 列／漕ぐ／騒動 of tamarisk trees and 支援する. He walked slowly, with even, unhesitating pace, with that slender, unrigid erectness, and the 罰金 carriage of 長，率いる, which always made him seem master of the 状況／情勢. No one would have guessed that a sharp struggle was going on within him. Father Joseph's 情熱的な request had spoiled a 心にいだくd 計画（する）, and brought Father Latour a bitter personal 失望. There was but one thing to do,—and before he reached the tamarisks he had done it. He broke off a spray of the 乾燥した，日照りの lilac-coloured flowers to punctuate and 調印（する）, as it were, his renunciation. He returned with the same 平易な, 審議する／熟考する tread, and stood smiling beside the army cot.
"Your feeling must be your guide in this 事柄, Joseph. I shall put no 障害s in your way. A 確かな care for your health I must 主張する upon, but when you are やめる 井戸／弁護士席, you must follow the 義務 that calls loudest."
They were both silent for a few moments. Father Joseph の近くにd his 注目する，もくろむs against the sunlight, and Father Latour stood lost in thought, 製図／抽選 the plume of tamarisk blossom absently through his delicate, rather nervous fingers. His 手渡すs had a curious 当局, but not the calmness so often seen in the 手渡すs of priests; they seemed always to be 調査／捜査するing and making 会社／堅い 決定／判定勝ち（する）s.
The two friends were roused from their reflections by a frantic （警官の）巡回区域，受持ち区域ing of wings. A 有望な flock of pigeons swept over their 長，率いるs to the far end of the garden, where a woman was just 現れるing from the gate that led into the school grounds; Magdalena, who （機の）カム every day to 料金d the doves and to gather flowers. The Sisters had given her 告発（する），告訴（する）／料金 of the altar decoration of the school chapel for this month, and she （機の）カム for the Bishop's apple blossoms and daffodils. She 前進するd in a whirlwind of gleaming wings, and Tranquilino dropped his spade and stood watching her. At one moment the whole flock of doves caught the light in such a way that they all became invisible at once, 解散させるd in light and disappeared as salt 解散させるs in water. The next moment they flashed around 黒人／ボイコット and silver against the sun. They settled upon Magdalena's 武器 and shoulders, ate from her 手渡す. When she put a crust of bread between her lips, two doves hung in the 空気／公表する before her 直面する, stirring their wings and つつく／ペックing at the morsel. A handsome woman she had grown to be, with her comely 人物／姿／数字 and the 深い claret colour under the golden brown of her cheeks.
"Who would think, to look at her now, that we took her from a place where every vileness of cruelty and lust was practised!" murmured Father Vaillant. "Not since the days of 早期に Christianity has the Church been able to do what it can here."
"She is but twenty-seven or -eight years old. I wonder whether she ought not to marry again," said the Bishop thoughtfully. "Though she seems so contented, I have いつかs surprised a 悲劇の 影をつくる／尾行する in her 注目する，もくろむs. Do you remember the terrible look in her 注目する，もくろむs when we first saw her?"
"Can I ever forget it! But her very 団体／死体 has changed. She was then a shapeless, cringing creature. I thought her half-witted. No, no! She has had enough of the 嵐／襲撃するs of this world. Here she is 安全な and happy." Father Vaillant sat up and called to her. "Magdalena, Magdalena, my child, come here and talk to us for a little. Two men grow lonely when they see nobody but each other."
Father Vaillant had been absent in Arizona since midsummer, and it was now December. Bishop Latour had been going through one of those periods of coldness and 疑問 which, from his boyhood, had occasionally settled 負かす／撃墜する upon his spirit and made him feel an 外国人, wherever he was. He …に出席するd to his correspondence, went on his 一連の会議、交渉／完成するs の中で the parish priests, held services at 使節団s that were without 牧師s, superintended the building of the 新規加入 to the Sisters' school: but his heart was not in these things.
One night about three weeks before Christmas he was lying in his bed, unable to sleep, with the sense of 失敗 clutching at his heart. His 祈りs were empty words and brought him no refreshment. His soul had become a barren field. He had nothing within himself to give his priests or his people. His work seemed superficial, a house built upon the sands. His 広大な／多数の／重要な diocese was still a heathen country. The Indians travelled their old road of 恐れる and 不明瞭, 戦う／戦いing with evil omens and 古代の 影をつくる／尾行するs. The Mexicans were children who played with their 宗教.
As the night wore on, the bed on which the Bishop lay became a bed of thorns; he could 耐える it no longer. Getting up in the dark, he looked out of the window and was surprised to find that it was snowing, that the ground was already lightly covered. The 十分な moon, hidden by 隠すs of cloud, threw a pale phosphorescent luminousness over the heavens, and the towers of the church stood up 黒人／ボイコット against this silvery fleece. Father Latour felt a longing to go into the church to pray; but instead he lay 負かす／撃墜する again under his 一面に覆う／毛布s. Then, realizing that it was the 冷淡な of the church he shrank from, and despising himself, he rose again, dressed quickly, and went out into the 法廷，裁判所, throwing on over his cassock that faithful old cloak that was the twin of Father Vaillant's.
They had bought the cloth for those coats in Paris, long ago, when they were young men staying at the Seminary for Foreign 使節団s in the rue du Bac, 準備するing for their first voyage to the New World. The cloth had been made up into caped riding-cloaks by a German tailor in Ohio, and lined with fox fur. Years afterward, when Father Latour was about to start on his long 旅行 in search of his Bishopric, that same tailor had made the cloaks over and relined them with squirrel 肌s, as more appropriate for a 穏やかな 気候. These memories and many others went through the Bishop's mind as he wrapped the trusty 衣料品 about him and crossed the 法廷，裁判所 to the sacristy, with the big アイロンをかける 重要な in his 手渡す.
The 法廷，裁判所 was white with snow, and the 影をつくる／尾行するs of 塀で囲むs and buildings stood out はっきりと in the faint light from the moon muffled in vapour. In the 深い doorway of the sacristy he saw a crouching 人物／姿／数字—a woman, he made out, and she was weeping 激しく. He raised her up and took her inside. As soon as he had lit a candle, he 認めるd her, and could have guessed her errand.
It was an old Mexican woman, called Sada, who was slave in an American family. They were Protestants, very 敵意を持った to the Roman Church, and they did not 許す her to go to 集まり or to receive the visits of a priest. She was carefully watched at home,—but in winter, when the heated rooms of the house were 望ましい to the family, she was put to sleep in a woodshed. To-night, unable to sleep for the 冷淡な, she had gathered courage for this heroic 活動／戦闘, had slipped out through the stable door and come running up an alley-way to the House of God to pray. Finding the 前線 doors of the church fastened, she had made her way into the Bishop's garden and come 一連の会議、交渉／完成する to the sacristy, only to find that, too, shut against her.
The Bishop stood 持つ／拘留するing the candle and watching her 直面する while she spoke her few words; a dark brown peon 直面する, worn thin and sharp by life and 悲しみ. It seemed to him that he had never seen pure goodness 向こうずね out of a human countenance as it did from hers. He saw that she had no stockings under her shoes,—the cast-off rawhides of her master,—and beneath her frayed 黒人／ボイコット shawl was only a thin calico dress, covered with patches. Her teeth struck together as she stood trying to 支配（する）／統制する her shivering. With one movement of his 解放する／自由な 手渡す the Bishop took the furred cloak from his shoulders and put it about her. This 脅すd her. She cowered under it, murmuring, "Ah, no, no, Padre!"
"You must obey your Padre, my daughter. Draw that cloak about you, and we will go into the church to pray."
The church was utterly 黒人／ボイコット except for the red 誘発する of the 聖域 lamp before the high altar. Taking her 手渡す, and 持つ／拘留するing the candle before him, he led her across the choir to the Lady Chapel. There he began to light the 次第に減少するs before the Virgin. Old Sada fell on her 膝s and kissed the 床に打ち倒す. She kissed the feet of the 宗教上の Mother, the pedestal on which they stood, crying all the while. But from the working of her 直面する, from the beautiful （軽い）地震s which passed over it, he knew they were 涙／ほころびs of ecstasy.
"Nineteen years, Father; nineteen years since I have seen the 宗教上の things of the altar!"
"All that is passed, Sada. You have remembered the 宗教上の things in your heart. We will pray together."
The Bishop knelt beside her, and they began, O 宗教上の Mary, Queen of Virgins. . . .
More than once Father Vaillant had spoken to the Bishop of this 老年の 捕虜. There had been much whispering の中で the devout women of the parish about her pitiful 事例／患者. The Smiths, with whom she lived, were Georgia people, who had at one time lived in El Paso del Norte, and they had taken her 支援する to their native 明言する／公表する with them. Not long ago some 不名誉 had come upon this family in Georgia, they had been 軍隊d to sell all their Negro slaves and 逃げる the 明言する／公表する. The Mexican woman they could not sell because they had no 合法的な 肩書を与える to her, her position was 不規律な. Now that they were 支援する in a Mexican country, the Smiths were afraid their charwoman might escape from them and find 亡命 の中で her own people, so they kept strict watch upon her. They did not 許す her to go outside their own patio, not even to …を伴って her mistress to market.
Two women of the Altar Guild had been so bold as to go into the patio to talk with Sada when she was washing 着せる／賦与するs, but they had been rudely driven away by the mistress of the house. Mrs. Smith had come running out into the 法廷，裁判所, half dressed, and told them that if they had 商売／仕事 at her casa they were to come in by the 前線 door, and not こそこそ動く in through the stable to 脅す a poor silly creature. When they said they had come to ask Sada to go to 集まり with them, she told them she had got the poor creature out of the clutches of the priests once, and would see to it that she did not 落ちる into them again.
Even after that rebuff a very pious 隣人 woman had tried to say a word to Sada through the alley door of the stable, where she was 荷を降ろすing 支持を得ようと努めるd off the burro. But the old servant had put her finger to her lips and 動議d the 訪問者 away, ちらりと見ることing 支援する over her shoulder the while with such an 表現 of terror that the 侵入者 急いでd off, surmising that Sada would be 厳しく used if she were caught speaking to anyone. The good woman went すぐに to Father Vaillant with this story, and he had 協議するd the Bishop, 宣言するing that something せねばならない be done to 安全な・保証する the なぐさみs of 宗教 for the 社債-woman. But the Bishop replied that the time was not yet; for the 現在の it was inexpedient to antagonize these people. The Smiths were the leaders of a small group of low-caste Protestants who took every occasion to make trouble for the カトリック教徒s. They hung about the door of the church on festival days with mockery and loud laughter, spoke insolently to the 修道女s in the street, stood jeering and blaspheming when the 行列 went by on Corpus Christi Sunday. There were five sons in the Smith family, fellows of low habits and evil tongues. Even the two younger boys, still children, showed a vicious disposition. Tranquilino had 繰り返して driven these two boys out of the Bishop's garden, where they （機の）カム with their lewd companions to 略奪する the young pear trees or to speak filth against the priests.
When they rose from their 膝s, Father Latour told Sada he was glad to know that she remembered her 祈りs so 井戸／弁護士席.
"Ah, Padre, every night I say my Rosary to my 宗教上の Mother, no 事柄 where I sleep!" 宣言するd the old creature passionately, looking up into his 直面する and 圧力（をかける）ing her knotted 手渡すs against her breast.
When he asked if she had her beads with her, she was 混乱させるd. She kept them tied with a cord around her waist, under her 着せる／賦与するs, as the only place she could hide them 安全に.
He spoke soothingly to her. "Remember this, Sada; in the year to come, and during the Novena before Christmas, I will not forget to pray for you whenever I 申し込む／申し出 the Blessed Sacrifice of the 集まり. Be at 残り／休憩（する） in your heart, for I will remember you in my silent supplications before the altar as I do my own sisters and my nieces."
Never, as he afterward told Father Vaillant, had it been permitted him to behold such 深い experience of the 宗教上の joy of 宗教 as on that pale December night. He was able to feel, ひさまづくing beside her, the preciousness of the things of the altar to her who was without 所有／入手s; the 次第に減少するs, the image of the Virgin, the 人物／姿／数字s of the saints, the Cross that took away 侮辱／冷遇 from 苦しむing and made 苦痛 and poverty a means of fellowship with Christ. ひさまづくing beside the much 耐えるing 社債-woman, he experienced those 宗教上の mysteries as he had done in his young manhood. He seemed able to feel all it meant to her to know that there was a 肉親，親類d Woman in Heaven, though there were such cruel ones on earth. Old people, who have felt blows and toil and known the world's hard 手渡す, need, even more than children do, a woman's tenderness. Only a Woman, divine, could know all that a woman can 苦しむ.
Not often, indeed, had ジーンズ Marie Latour come so 近づく to the Fountain of all Pity as in the Lady Chapel that night; the pity that no man born of woman could ever utterly 削減（する） himself off from; that was for the 殺害者 on the scaffold, as it was for the dying 兵士 or the 殉教者 on the rack. The beautiful 概念 of Mary pierced the priest's heart like a sword.
"O Sacred Heart of Mary!" she murmured by his 味方する, and he felt how that 指名する was food and raiment, friend and mother to her. He received the 奇蹟 in her heart into his own, saw through her 注目する，もくろむs, knew that his poverty was as 荒涼とした as hers. When the Kingdom of Heaven had first come into the world, into a cruel world of 拷問 and slaves and masters, He who brought it had said, "And whosoever is least の中で you, the same shall be first in the Kingdom of Heaven." This church was Sada's house, and he was a servant in it.
The Bishop heard the old woman's 自白. He blessed her and put both 手渡すs upon her 長，率いる. When he took her 負かす／撃墜する the nave to let her out of the church, Sada made to 解除する his cloak from her shoulders. He 抑制するd her, telling her she must keep it for her own, and sleep in it at night. But she slipped out of it hurriedly; such a thought seemed to terrify her. "No, no, Father. If they were to find it on me!" More than that, she did not 告発する／非難する her 抑圧者s. But as she put it off, she 一打／打撃d the old 衣料品 and patted it as if it were a living thing that had been 肉親，親類d to her.
Happily Father Latour bethought him of a little silver メダル, with a 人物／姿／数字 of the Virgin, he had in his pocket. He gave it to her, telling her that it had been blessed by the 宗教上の Father himself. Now she would have a treasure to hide and guard, to adore while her 選挙立会人s slept. Ah, he thought, for one who cannot read—or think—the Image, the physical form of Love!
He fitted the 広大な／多数の／重要な 重要な into its lock, the door swung slowly 支援する on its 木造の hinges. The peace without seemed all one with the peace in his own soul. The snow had stopped, the gauzy clouds that had ribbed the arch of heaven were now all sunk into one soft white 霧 bank over the Sangre de Cristo mountains. The 十分な moon shone high in the blue 丸天井, majestic, lonely, benign. The Bishop stood in the doorway of his church, lost in thought, looking at the line of 黒人／ボイコット 足跡s his 出発／死ing 訪問者 had left in the wet scurf of snow.
Father Vaillant was away in Arizona all winter. When the first hint of spring was in the 空気／公表する, the Bishop and Jacinto 始める，決める out on a long ride across New Mexico, to the Painted 砂漠 and the Hopi villages. After they left Oraibi, the Bishop 棒 several days to the south, to visit a Navajo friend who had lately lost his only son, and who had paid the Bishop the compliment of sending word of the boy's death to him at Santa Fé.
Father Latour had known Eusabio a long while, had met him soon after he first （機の）カム to his new diocese. The Navajo was in Santa Fé at that time, 補助装置ing the 軍の officers to 静かな an 突発／発生 of the never-ending quarrel between his people and the Hopis. Ever since then the Bishop and the Indian 長，指導者 had entertained an 増加するing regard for each other. Eusabio brought his son all the way to Santa Fé to have the Bishop baptize him,—that one beloved son who had died during this last winter.
Though he was ten years younger than Father Latour, Eusabio was one of the most 影響力のある men の中で the Navajo people, and one of the richest in sheep and horses. In Santa Fé and Albuquerque he was 尊敬（する）・点d for his 知能 and 当局, and admired for his 罰金 presence. He was 極端に tall, even for a Navajo, with a 直面する like a Roman general's of 共和国の／共和党の times. He always dressed very elegantly in velvet and buckskin rich with bead and quill embroidery, belted with silver, and wore a 一面に覆う／毛布 of the finest wool and design. His 武器, under the loose sleeves of his shirt, were covered with silver bracelets, and on his breast hung very old necklaces of wampum and turquoise and 珊瑚—Mediterranean 珊瑚, that had been left in the Navajo country by Coronado's captains when they passed through it on their way to discover the Hopi villages and the Grand Canyon.
Eusabio lived, with his 親族s and 扶養家族s, in a group of hogans on the Colorado Chiquito; to the west and south and north his kinsmen herded his 広大な／多数の／重要な flocks.
Father Latour and Jacinto arrived at the cluster of booth-like cabins during a high sandstorm, which circled about them and their mules like snow in a blizzard and all but obliterated the landscape. The Navajo （機の）カム out of his house and took 所有／入手 of Angelica by her bridle-bit. At first he did not open his lips, 単に stood 持つ／拘留するing Father Latour's very 罰金 white 手渡す in his very 罰金 dark one, and looked into his 直面する with a message of 悲しみ and 辞職 in his 深い-始める，決める, eagle 注目する，もくろむs. A wave of feeling passed over his bronze features as he said slowly:
"My friend has come."
That was all, but it was everything; welcome, 信用／信任, 評価.
For his 宿泊するing the Bishop was given a 独房監禁 hogan, a little apart from the 解決／入植地. Eusabio quickly furnished it with his best 肌s and 一面に覆う／毛布s, and told his guest that he must tarry a few days there and 回復する from his 疲労，（軍の）雑役. His mules were tired, the Indian said, the Padre himself looked 疲れた／うんざりした, and the way to Santa Fé was long.
The Bishop thanked him and said he would stay three days; that he had need for reflection. His mind had been taken up with practical 事柄s ever since he left home. This seemed a 位置／汚点／見つけ出す where a man might get his thoughts together. The river, a かなりの stream at this time of the year, 負傷させる の中で 塚s and dunes of loose sand which whirled through the 空気／公表する all day in the boisterous spring 勝利，勝つd. The sand banked up against the hogan the Bishop 占領するd, and filtered through chinks in the 塀で囲むs, which were made of saplings plastered with clay.
Beside the river was a grove of tall, naked cottonwoods—trees of 広大な／多数の／重要な antiquity and enormous size—so large that they seemed to belong to a bygone age. They grew far apart, and their strange 新たな展開d 形態／調整s must have come about from the ceaseless 勝利，勝つd that bent them to the east and scoured them with sand, and from the fact that they lived with very little water,—the river was nearly 乾燥した，日照りの here for most of the year. The trees rose out of the ground at a slant, and forty or fifty feet above the earth all these white, 乾燥した，日照りの trunks changed their direction, grew 支援する over their base line. Some 分裂（する） into 広大な／多数の／重要な forks which arched 負かす／撃墜する almost to the ground; some did not fork at all, but the main trunk dipped downward in a strong curve, as if drawn by a 屈服する-string; and some 終結させるd in a 厚い coruscation of growth, like a crooked palm tree. They were all living trees, yet they seemed to be of old, dead, 乾燥した，日照りの 支持を得ようと努めるd, and had very scant foliage. High up in the forks, or at the end of a preposterous length of 新たな展開d bough, would burst a faint bouquet of delicate green leaves—out of all keeping with the 広大な／多数の／重要な lengths of seasoned white trunk and 支店s. The grove looked like a winter 支持を得ようと努めるd of 巨大（な） trees, with clusters of mistletoe growing の中で the 明らかにする boughs.
Navajo 歓待 is not intrusive. Eusabio made the Bishop understand that he was glad to have him there, and let him alone. Father Latour lived for three days in an almost perpetual sand-嵐／襲撃する—削減（する） off from even this remote little Indian （軍の）野営地，陣営 by moving 塀で囲むs and tapestries of sand. He either sat in his house and listened to the 勝利，勝つd, or walked abroad under those 老年の, 勝利，勝つd-distorted trees, muffled in an Indian 一面に覆う／毛布, which he kept drawn up over his mouth and nose. Since his arrival he had undertaken to decide whether he would be 正当化するd in 解任するing Father Vaillant from Tucson. The Vicar's 時折の letters, brought by travellers, showed that he was 高度に content where he was, 回復するing the old 使節団 church of St. Xavier del Bac, which he 宣言するd to be the most beautiful church on the continent, though it had been neglected for more than two hundred years.
Since Father Vaillant went away the Bishop's 重荷（を負わせる）s had grown heavier and heavier. The new priests from Auvergne were all good men, faithful and untiring in carrying out his wishes; but they were still strangers to the country, timid about making 決定／判定勝ち（する）s, and referred every difficulty to their Bishop. Father Latour needed his Vicar, who had so much tact with the natives, so much sympathy with all their short-comings. When they were together, he was always 抑制（する）ing Father Vaillant's 希望に満ちた rashness—but left alone, he 大いに 行方不明になるd that very 質. And he 行方不明になるd Father Vaillant's companionship—why not 収容する／認める it?
Although ジーンズ Marie Latour and Joseph Vaillant were born in 隣人ing parishes in the Puy-de-Dôme, as children they had not known each other. The Latours were an old family of scholars and professional men, while the Vaillants were people of a much humbler 駅／配置する in the 地方の world. Besides, little Joseph had been away from home much of the time, up on the farm in the Volvic mountains with his grandfather, where the 空気／公表する was 特に pure, and the country 静かな salutary for a child of nervous temperament. The two boys had not come together until they were Seminarians at Montferrand, in Clermont.
When ジーンズ Marie was in his second year at the Seminary, he was standing on the recreation ground one day at the 開始 of the 称する，呼ぶ／期間／用語, looking with curiosity at the new students. In the group, he noticed one of peculiarly unpromising 外見; a boy of nineteen who was undersized, very pale, homely in feature, with a wart on his chin and 牽引する-coloured hair that made him look like a German. This boy seemed to feel his ちらりと見ること, and （機の）カム up at once, as if he had been called. He was 明らかに やめる unconscious of his homeliness, was not at all shy, but intensely 利益／興味d in his new surroundings. He asked ジーンズ Latour his 指名する, where he （機の）カム from, and his father's 占領／職業. Then he said with 広大な／多数の／重要な 簡単:
"My father is a パン職人, the best in Riom. In fact, he's a remarkable パン職人."
Young Latour was amused, but 表明するd polite 評価 of this 信用／信任. The queer lad went on to tell him about his brother and his aunt, and his clever little sister, Philomène. He asked how long Latour had been at the Seminary.
"Have you always ーするつもりであるd to take orders? So have I, but I very nearly went into the army instead."
The year previous, after the 降伏する of Algiers, there had been a 軍の review at Clermont, a 広大な／多数の／重要な 陳列する，発揮する of uniforms and 軍の 禁止（する）d, and stirring speeches about the glory of French 武器. Young Joseph Vaillant had lost his 長，率いる in the excitement, and had 調印するd up for a volunteer without 協議するing his father. He gave Latour a vivid account of his 愛国的な emotions, of his father's displeasure, and his own その後の 悔恨. His mother had wished him to become a priest. She died when he was thirteen, and ever since then he had meant to carry out her wish and to dedicate his life to the service of the Divine Mother. But that one day, の中で the 禁止（する）d and the uniforms, he had forgotten everything but his 願望（する） to serve フラン.
Suddenly young Vaillant broke off, 説 that he must 令状 a letter before the hour was over, and tucking up his gown he ran away at 十分な 速度(を上げる）. Latour stood looking after him, 解決するd that he would take this new boy under his 保護. There was something about the パン職人's son that had given their 会合 the colour of an adventure; he meant to repeat it. In that first 遭遇（する）, he chose the lively, ugly boy for his friend. It was instantaneous. Latour himself was much cooler and more 批判的な in temper; hard to please, and often a little grey in mood.
During their Seminary years he had easily より勝るd his friend in scholarship, but he always realized that Joseph excelled him in the fervour of his 約束. After they became missionaries, Joseph had learned to speak English, and later, Spanish, more readily than he. To be sure, he spoke both languages very incorrectly at first, but he had no vanity about grammar or refinement of phrase. To communicate with peons, he was やめる willing to speak like a peon.
Though the Bishop had worked with Father Joseph for twenty-five years now, he could not reconcile the contradictions of his nature. He 簡単に 受託するd them, and, when Joseph had been away for a long while, realized that he loved them all. His Vicar was one of the most truly spiritual men he had ever known, though he was so passionately 大（公）使館員d to many of the things of this world. Fond as he was of good eating and drinking, he not only rigidly 観察するd all the 急速な／放蕩なs of the Church, but he never complained about the hardness and scantiness of the fare on his long missionary 旅行s. Father Joseph's relish for good ワイン might have been a fault in another man. But always frail in 団体／死体, he seemed to need some quick physical 興奮剤 to support his sudden flights of 目的 and imagination. Time and again the Bishop had seen a good dinner, a 瓶／封じ込める of claret, transformed into spiritual energy under his very 注目する，もくろむs. From a little feast that would make other men 激しい and desirous of repose, Father Vaillant would rise up 生き返らせるd, and work for ten or twelve hours with that ardour and thoroughness which 遂行するd such 継続している results.
The Bishop had often been embarrassed by his Vicar's persistence in begging for the parish, for the Cathedral 基金 and the distant 使節団s. Yet for himself, Father Joseph was scarcely acquisitive to the point of decency. He owned nothing in the world but his mule, Contento. Though he received rich vestments from his sister in Riom, his daily apparel was rough and shabby. The Bishop had a large and 価値のある library, at least, and many 慰安s for his house. There were his beautiful 肌s and 一面に覆う／毛布s—現在のs from Eusabio and his other Indian friends. The Mexican women, 技術d in needlework and lace-making and hem-stitching, 現在のd him with 罰金 linen for his person, his bed, and his （米）棚上げする／（英）提議する. He had silver plate, given him by the Olivares and others of his rich parishioners. But Father Vaillant was like the saints of the 早期に Church, literally without personal 所有／入手s.
In his 青年, Joseph had wished to lead a life of seclusion and 独房監禁 devotion; but the truth was, he could not be happy for long without human intercourse. And he liked almost everyone. In Ohio, when they used to travel together in 行う／開催する／段階-coaches, Father Latour had noticed that every time a new 乗客 押し進めるd his way into the already （人が）群がるd 行う／開催する／段階, Joseph would look pleased and 利益／興味d, as if this were an agreeable 新規加入—反して he himself felt annoyed, even if he 隠すd it. The ugly 条件s of life in Ohio had never troubled Joseph. The hideous houses and churches, the ill-kept farms and gardens, the slovenly, sordid 面 of the towns and country-味方する, which continually depressed Father Latour, he seemed scarcely to perceive. One would have said he had no feeling for comeliness or grace. Yet music was a passion with him. In Sandusky it had been his delight to spend evening after evening with his German choir-master, training the young people to sing Bach oratorios.
Nothing one could say of Father Vaillant explained him. The man was much greater than the sum of his 質s. He 追加するd a glow to whatever 肉親，親類d of human society he was dropped 負かす／撃墜する into. A Navajo hogan, some abjectly poor little 密談する／（身体を）寄せ集める of Mexican huts, or a company of Monsignori and 枢機けい／主要なs at Rome—it was all the same.
The last time the Bishop was in Rome he had heard an amusing story from Monsignor Mazzucchi, who had been 長官 to Gregory XVI at the time when Father Vaillant went from his Ohio 使節団 for his first visit to the 宗教上の City.
Joseph had stayed in Rome for three months, living on about forty cents a day and leaving nothing unseen. He several times asked Mazzucchi to 安全な・保証する him a 私的な audience with the ローマ法王. The 長官 liked the missionary from Ohio; there was something abrupt and lively and naïf about him, a 肉親，親類d of freshness he did not often find in the priests who flocked to Rome. So he arranged an interview at which only the 宗教上の Father and Father Vaillant and Mazzucchi were 現在の.
The missionary （機の）カム in, …に出席するd by a chamberlain who carried two 広大な／多数の／重要な 黒人／ボイコット valises 十分な of 反対するs to be blessed—instead of one, as was customary. After his 歓迎会, Father Joseph began to 注ぐ out such a vivid account of his 使節団s and brother missionaries, that both the 宗教上の Father and the 長官 forgot to take account of time, and the audience lasted three times as long as such interviews were supposed to last. Gregory XVI, that aristocratic and 独裁的な prelate, who stood so 終始一貫して on the wrong 味方する in European politics, and was the enemy of 解放する／自由な Italy, had done more than any of his 前任者s to propagate the 約束 in remote parts of the world. And here was a missionary after his own heart. Father Vaillant asked for blessings for himself, his fellow priests, his 使節団s, his Bishop. He opened his big valises like pedlars' packs, 十分な of crosses, rosaries, 祈り-調書をとる／予約するs, メダルs, breviaries, on which he begged more than the usual blessing. The astonished chamberlain had come and gone several times, and Mazzucchi at last reminded the 宗教上の Father that he had other 約束／交戦s. Father Vaillant caught up his two valises himself, the chamberlain not 存在 there at the moment, and thus laden, was 屈服するing himself backward out of the presence, when the ローマ法王 rose from his 議長，司会を務める and 解除するd his 手渡す, not in benediction but in salutation, and called out to the 出発／死ing missionary, as one man to another, "Coraggio, Americano!"
*
Bishop Latour 設立する his Navajo house favourable for reflection, for 解任するing the past and planning the 未来. He wrote long letters to his brother and to old friends in フラン. The hogan was 孤立するd like a ship's cabin on the ocean, with the murmuring of 広大な／多数の／重要な 勝利，勝つd about it. There was no 開始 except the door, always open, and the 空気／公表する without had the turbid yellow light of sand-嵐／襲撃するs. All day long the sand （機の）カム in through the 割れ目s in the 塀で囲むs and formed little 山の尾根s on the earth 床に打ち倒す. It 動揺させるd like sleet upon the dead leaves of the tree-支店 roof. This house was so frail a 避難所 that one seemed to be sitting in the heart of a world made of dusty earth and moving 空気／公表する.
On the third day of his visit with Eusabio, the Bishop wrote a somewhat formal letter of 解任する to his Vicar, and then went for his daily walk in the 砂漠. He stayed out until sunset, when the 勝利，勝つd fell and the 空気／公表する （疑いを）晴らすd to a 水晶 sharpness. As he was returning, still a mile or more up the river, he heard the 深い sound of a cottonwood 派手に宣伝する, beaten softly. He surmised that the sound （機の）カム from Eusabio's house, and that his friend was at home.
Retracing his steps to the 解決／入植地, Father Latour 設立する Eusabio seated beside his doorway, singing in the Navajo language and （警官の）巡回区域，受持ち区域ing softly on one end of his long 派手に宣伝する. Before him two very little Indian boys, about four and five years old, were dancing to the music, on the hard beaten ground. Two women, Eusabio's wife and sister, looked on from the 深い twilight of the hut.
The little boys did not notice the stranger's approach. They were 完全に engrossed in their 占領／職業, their 直面するs serious, their chocolate-coloured 注目する，もくろむs half の近くにd. The Bishop stood watching the flowing, supple movements of their 武器 and shoulders, the sure rhythm of their tiny moccasined feet, no larger than cottonwood leaves, as without a word of 指示／教授／教育 they followed the 不規律な and strangely-accented music. Eusabio himself wore an 表現 of 宗教的な gravity. He sat with the 派手に宣伝する between his 膝s, his 幅の広い shoulders bent 今後; a crimson banda covered his forehead to 持つ／拘留する his 黒人／ボイコット hair. The silver on his dark wrists glittered as he 一打／打撃d the 派手に宣伝する-長，率いる with a stick or 単に tapped it with his fingers. When he finished the song he was singing, he rose and introduced the little boys, his 甥s, by their Indian 指名するs, Eagle Feather and 薬／医学 Mountain, after which he nodded to them in 解雇／（訴訟の）却下. They 消えるd into the house. Eusabio 手渡すd the 派手に宣伝する to his wife and walked away with his guest.
"Eusabio," said the Bishop, "I want to send a letter to Father Vaillant, at Tucson. I will send Jacinto with it, 供給するd you can spare me one of your people to …を伴って me 支援する to Santa Fé."
"I myself will ride with you to the 郊外住宅," said Eusabio. The Navajos still called the 資本／首都 by its old 指名する.
Accordingly, on the に引き続いて morning, Jacinto was 派遣（する）d southward, and Father Latour and Eusabio, with their pack-mule, 棒 to the east.
The ride 支援する to Santa Fé was something under four hundred miles. The 天候 補欠／交替の／交替するd between blinding sand-嵐／襲撃するs and brilliant sunlight. The sky was as 十分な of 動議 and change as the 砂漠 beneath it was monotonous and still,—and there was so much sky, more than at sea, more than anywhere else in the world. The plain was there, under one's feet, but what one saw when one looked about was that brilliant blue world of stinging 空気／公表する and moving cloud. Even the mountains were mere ant-hills under it. どこかよそで the sky is the roof of the world; but here the earth was the 床に打ち倒す of the sky. The landscape one longed for when one was far away, the thing all about one, the world one 現実に lived in, was the sky, the sky!
Travelling with Eusabio was like travelling with the landscape made human. He 受託するd chance and 天候 as the country did, with a sort of 墓／厳粛／彫る／重大な enjoyment. He talked little, ate little, slept anywhere, 保存するd a countenance open and warm, and like Jacinto he had unfailing good manners. The Bishop was rather surprised that he stopped so often by the way to gather flowers. One morning he （機の）カム 支援する with the mules, 持つ／拘留するing a bunch of crimson flowers—long, tube-形態／調整d bells, that hung lightly from one 味方する of a naked 茎・取り除く and trembled in the 勝利，勝つd.
"The Indians call rainbow flower," he said, 持つ／拘留するing them up and making the red tubes quiver. "It is 早期に for these."
When they left the 激しく揺する or tree or sand dune that had 避難所d them for the night, the Navajo was careful to obliterate every trace of their 一時的な 占領／職業. He buried the embers of the 解雇する／砲火／射撃 and the 残余s of food, unpiled any 石／投石するs he had piled together, filled up the 穴を開けるs he had scooped in the sand. Since this was 正確に／まさに Jacinto's 手続き, Father Latour 裁判官d that, just as it was the white man's way to 主張する himself in any landscape, to change it, make it over a little (at least to leave some 示す of 記念の of his sojourn), it was the Indian's way to pass through a country without 乱すing anything; to pass and leave no trace, like fish through the water, or birds through the 空気／公表する.
It was the Indian manner to 消える into the landscape, not to stand out against it. The Hopi villages that were 始める，決める upon 激しく揺する mesas were made to look like the 激しく揺する on which they sat, were imperceptible at a distance. The Navajo hogans, の中で the sand and willows, were made of sand and willows. 非，不，無 of the pueblos would at that time 収容する／認める glass windows into their dwellings. The reflection of the sun on the glazing was to them ugly and unnatural—even dangerous. Moreover, these Indians disliked novelty and change. They （機の）カム and went by the old paths worn into the 激しく揺する by the feet of their fathers, used the old natural stairway of 石／投石する to climb to their mesa towns, carried water from the old springs, even after white men had dug 井戸／弁護士席s.
In the working of silver or 演習ing of turquoise the Indians had exhaustless patience; upon their 一面に覆う／毛布s and belts and 儀式の 式服s they lavished their 技術 and 苦痛s. But their conception of decoration did not 延長する to the landscape. They seemed to have 非，不，無 of the European's 願望（する） to "master" nature, to arrange and re-create. They spent their ingenuity in the other direction; in 融通するing themselves to the scene in which they 設立する themselves. This was not so much from indolence, the Bishop thought, as from an 相続するd 警告を与える and 尊敬（する）・点. It was as if the 広大な／多数の／重要な country were asleep, and they wished to carry on their lives without awakening it; or as if the spirits of earth and 空気／公表する and water were things not to antagonize and 誘発する. When they 追跡（する）d, it was with the same discretion; an Indian 追跡（する） was never a 虐殺（する）. They 荒廃させるd neither the rivers nor the forest, and if they irrigated, they took as little water as would serve their needs. The land and all that it bore they 扱う／治療するd with consideration; not 試みる／企てるing to 改善する it, they never desecrated it.
As Father Latour and Eusabio approached Albuquerque, they occasionally fell in with company; Indians going to and fro on the long winding 追跡するs across the plain, or up into the Sandia mountains. They had all of them the same 静かな way of moving, whether their pace was swift or slow, and the same unobtrusive demeanour: an Indian wrapped in his 有望な 一面に覆う／毛布, seated upon his mule or walking beside it, moving through the pale new-budding 下落する-小衝突, winding の中で the sand waves, as if it were his 商売／仕事 to pass unseen and unheard through a country awakening with spring.
North of Laguna two Zuñi 走者s sped by them, going somewhere east on "Indian 商売／仕事." They saluted Eusabio by gestures with the open palm, but did not stop. They coursed over the sand with the fleetness of young antelope, their 団体／死体s disappearing and 再現するing の中で the sand dunes, like the 影をつくる／尾行するs that eagles cast in their strong, unhurried flight.
Father Vaillant had been in Santa Fé nearly three weeks, and as yet nothing had been 明らかにする／漏らすd to him that 令状d his Bishop in calling him 支援する from Tucson. One morning Fructosa （機の）カム into the garden to tell him that lunch would be earlier than usual, as the Bishop was going to ride somewhere that afternoon. Half an hour later he joined his superior in the dining-room.
The Bishop seldom lunched alone. That was the hour when he could most conveniently entertain a priest from one of the distant parishes, an army officer, an American 仲買人, a 訪問者 from Old Mexico or California. He had no parlour—his dining-room served that 目的. It was long and 冷静な／正味の, with windows only at the west end, 開始 into the garden. The green jalousies let in a tempered light. Sunbeams played on the white, 一連の会議、交渉／完成するd 塀で囲むs and twinkled on the glass and silver of the sideboard. When Madame Olivares left Santa Fé to return to New Orleans and sold her 影響s at auction, Father Latour bought her sideboard, and the dining-（米）棚上げする／（英）提議する around which friends had so often gathered. Doña Isabella gave him her silver coffee service and candelabra for remembrance. They were the only ornaments of the 厳しい and shadowy room.
The Bishop was already at his place when Father Joseph entered. "Fructosa has told you why we are lunching 早期に? We will take a ride this afternoon. I have something to show you."
"Very good. Perhaps you have noticed that I am a little restless. I don't know when I have been two weeks out of the saddle before. When I go to visit Contento in his 立ち往生させる, he looks at me reprovingly. He will grow too fat."
The Bishop smiled, with a shade of sarcasm on his upper lip. He knew his Joseph. "Ah, 井戸／弁護士席," he said carelessly, "a little 残り／休憩（する） will not 傷つける him, after coming six hundred miles from Tucson. You can take him out this afternoon, and I will ride Angelica."
The two priests left Santa Fé a little after midday, riding west. The Bishop did not 公表する／暴露する his 客観的な, and the Vicar asked no questions. Soon they left the wagon road and took a 追跡する running straight south, through an empty greasewood country sloping 徐々に in the direction of the naked blue Sandia mountains.
At about four o'clock they （機の）カム out upon a 山の尾根 high over the Rio Grande valley. The 追跡する dropped 負かす／撃墜する a long 拒絶する／低下する at this point and 負傷させる about the foot of the Sandias into Albuquerque, some sixty miles away. This 山の尾根 was covered with 反対／詐欺-形態／調整d, rocky hills, thinly 覆う？ with piñons, and the 激しく揺する was a curious shade of green, something between sea-green and olive. The thin, pebbly earth, which was 単に the 激しく揺する pulverized by 天候, had the same green 色合い. Father Latour 棒 to an 孤立するd hill that beetled over the western 辛勝する／優位 of the 山の尾根, just where the 追跡する descended. This hill stood up high and やめる alone, boldly 直面するing the 拒絶する／低下するing sun and the blue Sandias. As they drew の近くに to it, Father Vaillant noticed that on the western 直面する the earth had been scooped away, exposing a rugged 塀で囲む of 激しく揺する—not green like the surrounding hills, but yellow, a strong golden ochre, very much like the gold of the sunlight that was now （警官の）巡回区域，受持ち区域ing upon it. 選ぶs and crowbars lay about, and fragments of 石／投石する, freshly broken off.
"It is curious, is it not, to find one yellow hill の中で all these green ones?" 発言／述べるd the Bishop, stooping to 選ぶ up a piece of the 石／投石する. "I have ridden over these hills in every direction, but this is the only one of its 肉親，親類d." He stood regarding the 半導体素子 of yellow 激しく揺する that lay in his palm. As he had a very special way of 扱うing 反対するs that were sacred, he 延長するd that manner to things which he considered beautiful. After a moment of silence he looked up at the rugged 塀で囲む, gleaming gold above them. "That hill, Blanchet, is my Cathedral."
Father Joseph looked at his Bishop, then at the cliff, blinking. "Vraiment? Is the 石／投石する hard enough? A good colour, certainly; something like the colonnade of St. Peter's."
The Bishop smoothed the piece of 激しく揺する with his thumb. "It is more like something nearer home—I mean, nearer Clermont. When I look up at this 激しく揺する I can almost feel the Rhone behind me."
"Ah, you mean the old Palace of the ローマ法王s, at Avignon! Yes, you are 権利, it is very like. At this hour, it is like this."
The Bishop sat 負かす／撃墜する on a 玉石, still looking up at the cliff. "It is the 石／投石する I have always 手配中の，お尋ね者, and I 設立する it やめる by chance. I was coming 支援する from Isleta. I had been to see old Padre Jesus when he was dying. I had never come by this 追跡する, but when I reached Santo Domingo I 設立する the road so washed by a 強い雨 that I turned out and decided to try this way home. I 棒 up here from the west in the late afternoon; this hill 直面するd me as it 直面するs us now, and I knew 即時に that it was my Cathedral."
"Oh, such things are never 事故s, ジーンズ. But it will be a long while before you can think of building."
"Not so very long, I hope. I should like to 完全にする it before I die—if God so wills. I wish to leave nothing to chance, or to the mercy of American 建設業者s. I had rather keep the old adobe church we have now than help to build one of those horrible structures they are putting up in the Ohio cities. I want a plain church, but I want a good one. I shall certainly never 解除する my 手渡す to build a clumsy 事件／事情／状勢 of red brick, like an English coach-house. Our own Midi Romanesque is the 権利 style for this country."
Father Vaillant 匂いをかぐd and wiped his glasses. "If you once begin thinking about architects and styles, ジーンズ! And if you don't get American 建設業者s, whom will you get, pray?"
"I have an old friend in Toulouse who is a very 罰金 architect. I talked this 事柄 over with him when I was last at home. He cannot come himself; he is afraid of the long sea voyage, and not used to horseback travel. But he has a young son, still at his 熟考する／考慮するs, who is eager to 請け負う the work. Indeed, his father 令状s me that it has become the young man's dearest ambition to build the first Romanesque church in the New World. He will have 熟考する／考慮するd the 権利 models; he thinks our old churches of the Midi the most beautiful in フラン. When we are ready, he will come and bring with him a couple of good French 石／投石する-切断機，沿岸警備艇s. They will certainly be no more expensive than workmen from St. Louis. Now that I have 設立する 正確に／まさに the 石／投石する I want, my Cathedral seems to me already begun. This hill is only about fifteen miles from Santa Fé; there is an 昇格, but it is 漸進的な. 運ぶ／漁獲高ing the 石／投石する will be easier than I could have hoped for."
"You 計画（する） far ahead." Father Vaillant looked at his friend wonderingly. "井戸／弁護士席, that is what a Bishop should be able to do. As for me, I see only what is under my nose. But I had no idea you were going in for 罰金 building, when everything about us is so poor—and we ourselves are so poor."
"But the Cathedral is not for us, Father Joseph. We build for the 未来—better not lay a 石／投石する unless we can do that. It would be a shame to any man coming from a Seminary that is one of the architectural treasures of フラン, to make another ugly church on this continent where there are so many already."
"You are probably 権利. I had never thought of it before. It never occurred to me that we could have anything but an Ohio church here. Your ancestors helped to build Clermont Cathedral, I remember; two building Bishops de la 小旅行する 支援する in the thirteenth century. Time brings things to pass, certainly. I had no idea you were taking all this so much to heart."
Father Latour laughed. "Is a cathedral a thing to be taken lightly, after all?"
"Oh, no, certainly not!" Father Vaillant moved his shoulders uneasily. He did not himself know why he hung 支援する in this.
The base of the hill before which they stood was already in 影をつくる／尾行する, subdued to the トン of rich yellow clay, but the 最高の，を越す was still melted gold—a colour that throbbed in the last rays of the sun. The Bishop turned away at last with a sigh of 深い content. "Yes," he said slowly, "that 激しく揺する will do very 井戸／弁護士席. And now we must be starting home. Every time I come here, I like this 石／投石する better. I could hardly have hoped that God would gratify my personal taste, my vanity, if you will, in this way. I tell you, Blanchet, I would rather have 設立する that hill of yellow 激しく揺する than have come into a fortune to spend in charity. The Cathedral is 近づく my heart, for many 推論する／理由s. I hope you do not think me very worldly."
As they 棒 home through the 下落する-小衝突 silvered by moonlight, Father Vaillant was still wondering why he had been called home from saving souls in Arizona, and wondering why a poor missionary Bishop should care so much about a building. He himself was eager to have the Cathedral begun; but whether it was Midi Romanesque or Ohio German in style, seemed to him of little consequence.
The day after the Bishop and his Vicar 棒 to the yellow 激しく揺する the 週刊誌 地位，任命する arrived at Santa Fé. It brought the Bishop many letters, and he was shut in his 熟考する／考慮する all morning. At lunch he told Father Vaillant that he would 要求する his company that evening to consider with him a letter of 広大な／多数の／重要な importance from the Bishop of Leavenworth.
This letter of many pages was 関心d with events that were happening in Colorado, in a part of the Rocky Mountains very little known. Though it was only a few hundred miles north of Santa Fé, communication with that 地域 was so infrequent that news travelled to Santa Fé from Europe more quickly than from Pike's 頂点（に達する）. Under the 影をつくる／尾行する of that 頂点（に達する） rich gold deposits had been discovered within the last year, but Father Vaillant had first heard of this through a letter from フラン. Word of it had reached the 大西洋 coast, crossed to Europe, and come from there 支援する to the 南西, more quickly than it could filter 負かす／撃墜する through the few hundred miles of unexplored mountains and gorges between Cherry Creek and Santa Fé. While Father Vaillant was at Tucson he had received a letter from his brother Marius, in Auvergne, and was 悩ますd that so much of it was taken up with 調査s about the gold 急ぐ to Colorado, of which he had never heard, while Marius gave him but little news of the war in Italy, which seemed 比較して 近づく and much more important.
That congested heaping up of the Rocky Mountain chain about Pike's 頂点（に達する） was a blank space on the continent at this time. Even the fur trappers, coming 負かす／撃墜する from Wyoming to Taos with their pelts, 避けるd that humped granite backbone. Only a few years before, Frémont had tried to 侵入する the Colorado Rockies, and his party had come half-餓死するd into Taos at last, having eaten most of their mules. But within twelve months everything had changed. Wandering prospectors had 設立する large deposits of gold along Cherry Creek, and the mountains that were 独房監禁 a year ago were now 十分な of people. Wagon trains were streaming 西方の across the prairies from the Missouri River.
The Bishop of Leavenworth wrote Father Latour that he himself had just returned from a visit to Colorado. He had 設立する the slopes under Pike's 頂点（に達する） dotted with （軍の）野営地，陣営s, the gorges 黒人／ボイコット with placer 鉱夫s; thousands of people were living in テントs and shacks, Denver City was 十分な of saloons and 賭事ing-rooms; and の中で all the wanderers and wastrels were many honest men, hundreds of good カトリック教徒s, and not one priest. The young men were 流浪して in a lawless society without spiritual 指導／手引. The old men died from （危険などに）さらす and mountain 肺炎, with no one to give them the last 儀式s of the Church.
This new and populous community must, for the 現在の, the Kansas Bishop wrote, be accounted under Father Latour's 裁判権. His 広大な／多数の／重要な diocese, already 大きくするd by thousands of square miles to the south and west, must now, on the north, take in the still undefined but suddenly important 地域 of the Colorado Rockies. The Bishop of Leavenworth begged him to send a priest there as soon as possible,—an able one, by all means, not only 充てるd, but resourceful and intelligent, one who would be at his 緩和する with all sorts of men. He must take his bedding and （軍の）野営地，陣営 outfit, 薬／医学s and 準備／条項s, and 着せる／賦与するing for the 厳しい winter. At （軍の）野営地，陣営 Denver there was nothing to be bought but タバコ and whisky. There were no women there, and no cook stoves. The 鉱夫s lived on half-baked dough and alcohol. They did not even keep the mountain water pure, and so died of fever. All the living 条件s were abominable.
In the evening, after dinner, Father Latour read this letter aloud to Father Vaillant in his 熟考する／考慮する. When he had finished, he put 負かす／撃墜する the closely written pages.
"You have been complaining of inactivity, Father Joseph; here is your 適切な時期."
Father Joseph, who had been growing more and more restless during the reading of the letter, said 単に: "So now I must begin speaking English again! I can start tomorrow if you wish it."
The Bishop shook his 長，率いる. "Not so 急速な／放蕩な. There will be no hospitable Mexicans to receive you at the end of this 旅行. You must take your living with you. We will have a wagon built for you, and choose your outfit carefully. Tranquilino's brother, Sabino, will be your driver. This, I 恐れる, will be the hardest 使節団 you have ever undertaken."
The two priests talked until a late hour. There was Arizona to be considered; somebody must be 設立する to continue Father Vaillant's work there. Of all the countries he knew, that 砂漠 and its yellow people were the dearest to him. But it was the discipline of his life to break 関係; to say 別れの（言葉，会） and move on into the unknown.
Before he went to bed that night Father Joseph greased his boots and trimmed the calloused 位置／汚点／見つけ出すs on his feet with an old かみそり. At the Mexican village of Chimayo, over toward the Truchas mountains, the good people were 特に 充てるd to a little equestrian image of Santiago in their church, and they made him a new pair of boots every few months, 主張するing that he went abroad at night and wore out his shoes, even on horseback. When Father Joseph stayed there, he used to tell them he wished that, in 新規加入 to the consecration of the 手渡すs, God had 供給するd some special blessing for the missionary's feet.
He 解任するd affectionately an 出来事/事件 which 関心d this Santiago of Chimayo. Some years ago Father Joseph was asked to go to the calabozo at Santa Fé to see a 殺害者 from Chimayo. The 囚人 証明するd to be a boy of twenty, very gentle in 直面する and manner. His 指名する was 押し通すón Armajillo. He had been passionately fond of cock-fighting, and it was his undoing. He had bred a rooster that never lost a 戦う／戦い, but had slit the necks of cocks in all the little towns about. At last 押し通すón brought the bird to Santa Fé to match him with a famous cock there, and half a dozen Chimayo boys （機の）カム along and put up everything they had on 押し通すón's rooster. The betting was 激しい on both 味方するs, and the gate 領収書s also were to go to the 勝利者. After a somewhat doubtful beginning, 押し通すón's cock neatly ripped the jugular vein of his 対抗者; but the owner of the 敗北・負かすd bird, before anyone could stop him, reached into the （犯罪の）一味 and wrung the 勝利者's neck. Before he had dropped the limp bunch of feathers from his 手渡す, 押し通すón's knife was in his heart. It all happened in a flash—some of the 証言，証人／目撃するs even 主張するd that the death of the man and the death of the cock were 同時の. All agreed that there was not time for a man to catch his breath between the whirl of the wrist and the gleam of the knife. Unfortunately the American 裁判官 was a very stupid man, who disliked Mexicans and hoped to wipe out cock-fighting. He 受託するd as 証拠 声明s made by the 殺人d man's friends to the 影響 that 押し通すón had 繰り返して 脅すd his life.
When Father Vaillant went to see the boy in his 独房 a few days before his 死刑執行, he 設立する him making a pair of tiny buckskin boots, as if for a doll, and 押し通すón told him they were for the little Santiago in the church at home. His family would come up to Santa Fé for the hanging, and they would take the boots 支援する to Chimayo, and perhaps the little saint would say a good word for him.
Rubbing oil into his boots by candlelight, Father Vaillant sighed. The 犯罪のs with whom he would have to do in Colorado would hardly be of that type, he told himself.
The construction of Father Vaillant's wagon took a month. It must be a wagon of very unusual design, 有能な of carrying a 広大な／多数の／重要な 取引，協定, yet light enough and 狭くする enough to 勝利，勝つd through the mountain gorges beyond Pueblo,—where there were no roads at all except the rocky ravines 削減（する） out by streams that flowed 十分な in the spring but would be 乾燥した，日照りの now in the autumn. While his wagon was building, Father Joseph was carefully selecting his 蓄える／店s, and the furnishings for a small chapel which he meant to 建設する of saplings or canvas すぐに upon his arrival at （軍の）野営地，陣営 Denver. Moreover, there were his valises 十分な of メダルs, crosses, rosaries, coloured pictures and 宗教的な 小冊子s. For himself, he 要求するd no 調書をとる／予約するs but his breviary.
In the Bishop's 法廷，裁判所-yard he sorted and re-sorted his 貨物, always finding a more necessary article for which a いっそう少なく necessary had to be discarded. Fructosa and Magdalena were frequently called upon to help him, and when a box was finally の近くにd, Fructosa had it put away in the 支持を得ようと努めるd-shed. She had noticed the Bishop's brows 契約 わずかに when he （機の）カム upon these trunks and chests in his hallway and dining-room. All the bedding and 着せる／賦与するing was packed in 広大な／多数の／重要な 解雇（する）s of dressed calfskin, which Sabino procured from old Mexican 植民／開拓者s. These were already going out of fashion, but in the 早期に days they were the poor man's trunk.
Bishop Latour also was very busy at this time, training a new priest from Clermont; riding about with him の中で the distant parishes and trying to give him an understanding of the people. As a Bishop, he could only 認可する Father Vaillant's 切望 to be gone, and the enthusiasm with which he turned to hardships of a new 肉親，親類d. But as a man, he was a little 傷つける that his old comrade should leave him without one 悔いる. He seemed to know, as if it had been 明らかにする／漏らすd to him, that this was a final break; that their lives would part here, and that they would never work together again. The bustle of 準備 in his own house was painful to him, and he was glad to be abroad の中で the parishes.
One day when the Bishop had just returned from Albuquerque, Father Vaillant （機の）カム in to 昼食 in high spirits. He had been out for a 運動 in his new wagon, and 宣言するd that it was 満足な at last. Sabino was ready, and he thought they would start the day after to-morrow. He diagrammed his 大勝する on the （米）棚上げする／（英）提議する-cloth, and went over the 目録 of his 器具／備品. The Bishop was tired and scarcely touched his food, but Father Joseph ate generously, as he was apt to do when 解雇する／砲火／射撃d by a new 事業／計画（する）.
After Fructosa had brought the coffee, he leaned 支援する in his 議長，司会を務める and turned to his friend with a beaming 直面する. "I often think, ジーンズ, how you were an unconscious スパイ／執行官 in the 手渡すs of Providence when you 解任するd me from Tucson. I seemed to be doing the most important work of my life there, and you 解任するd me for no 推論する／理由 at all, 明らかに. You did not know why, and I did not know why. We were both 事実上の／代理 in the dark. But Heaven knew what was happening on Cherry Creek, and moved us like chessmen on the board. When the call （機の）カム, I was here to answer it—by a 奇蹟, indeed."
Father Latour put 負かす／撃墜する his silver coffee-cup. "奇蹟s are all very 井戸／弁護士席, Joseph, but I see 非，不，無 here. I sent for you because I felt the need of your companionship. I used my 当局 as a Bishop to gratify my personal wish. That was selfish, if you will, but surely natural enough. We are countrymen, and are bound by 早期に memories. And that two friends, having come together, should part and go their separate ways—that is natural, too. No, I don't think we need any 奇蹟 to explain all this."
Father Vaillant had been wholly 吸収するd in his 準備s for saving souls in the gold （軍の）野営地，陣営s—blind to everything else. Now it （機の）カム over him in a flash, how the Bishop had held himself aloof from his activities; it was a very hard thing for Father Latour to let him go; the loneliness of his position had begun to 重さを計る upon him.
Yes, he 反映するd, as he went 静かに to his own room, there was a 広大な／多数の／重要な difference in their natures. Wherever he went, he soon made friends that took the place of country and family. But ジーンズ, who was at 緩和する in any society and always the flower of 儀礼, could not form new 関係. It had always been so. He was like that even as a boy; gracious to everyone, but known to a very few. To man's 知恵 it would have seemed that a priest with Father Latour's exceptional 質s would have been better placed in some part of the world where scholarship, a handsome person, and delicate perceptions all have their 影響; and that a man of much rougher type would have served God 井戸／弁護士席 enough as the first Bishop of New Mexico. Doubtless Bishop Latour's 後継者s would be men of a different fibre. But God had his 推論する／理由s, Father Joseph devoutly believed. Perhaps it pleased Him to grace the beginning of a new 時代 and a 広大な new diocese by a 罰金 personality. And perhaps, after all, something would remain through the years to come; some ideal, or memory, or legend.
The next afternoon, his wagon 負担d and standing ready in the 法廷，裁判所-yard, Father Vaillant was seated at the Bishop's desk, 令状ing letters to フラン; a short one to Marius, a long one to his beloved Philomène, telling her of his 急落（する），激減（する） into the unknown and begging her 祈りs for his success in the world of gold-crazed men. He wrote 速く and jerkily, moving his lips as 井戸／弁護士席 as his fingers. When the Bishop entered the 熟考する／考慮する, he rose and stood 持つ／拘留するing the written pages in his 手渡す.
"I did not mean to interrupt you, Joseph, but do you ーするつもりである to take Contento with you to Colorado?"
Father Joseph blinked. "Why, certainly. I had ーするつもりであるd to ride him. However, if you have need for him here—"
"Oh, no. Not at all. But if you take Contento, I will ask you to take Angelica 同様に. They have a 広大な／多数の／重要な affection for each other; why separate them 無期限に／不明確に? One could not explain to them. They have worked long together."
Father Vaillant made no reply. He stood looking intently at the pages of his letter. The Bishop saw a 減少（する） of water splash 負かす／撃墜する upon the violet script and spread. He turned quickly and went out through the arched doorway.
*
At sunrise next morning Father Vaillant 始める，決める out, Sabino 運動ing the wagon, his oldest boy riding Angelica, and Father Joseph himself riding Contento. They took the old road to the northeast, through the sharp red sand-hills spotted with juniper, and the Bishop …を伴ってd them as far as the 宙返り飛行 where the road 負傷させる out on the 最高の，を越す of one of those conical hills, giving the 出発／死ing traveller his last glimpse of Santa Fé. There Father Joseph drew rein and looked 支援する at the town lying rosy in the morning light, the mountain behind it, and the hills の近くに about it like two encircling 武器.
"保護, Maria!" he murmured as he turned his 支援する on these familiar things.
The Bishop 棒 home to his 孤独. He was forty-seven years old, and he had been a missionary in the New World for twenty years—ten of them in New Mexico. If he were a parish priest at home, there would be 甥s coming to him for help in their Latin or a bit of pocket-money; nieces to run into his garden and bring their sewing and keep an 注目する，もくろむ on his housekeeping. All the way home he indulged in such reflections as any bachelor 近づくing fifty might have.
But when he entered his 熟考する／考慮する, he seemed to come 支援する to reality, to the sense of a Presence を待つing him. The curtain of the arched doorway had scarcely fallen behind him when that feeling of personal loneliness was gone, and a sense of loss was 取って代わるd by a sense of 復古／返還. He sat 負かす／撃墜する before his desk, 深い in reflection. It was just this solitariness of love in which a priest's life could be like his Master's. It was not a 孤独 of atrophy, of negation, but of perpetual flowering. A life need not be 冷淡な, or devoid of grace in the worldly sense, if it were filled by Her who was all the graces; Virgin-daughter, Virgin-mother, girl of the people and Queen of Heaven: le rêve suprême de la 議長，司会を務める. The nursery tale could not 争う with Her in 簡単, the wisest theologians could not match Her in profundity.
Here in his own church in Santa Fé there was one of these nursery Virgins, a little 木造の 人物／姿／数字, very old and very dear to the people. De Vargas, when he 再度捕まえるd the city for Spain two hundred years ago, had 公約するd a 年一回の 行列 in her honour, and it was still one of the most solemn events of the Christian year in Santa Fé. She was a little 木造の 人物／姿／数字, about three feet high, very stately in 耐えるing, with a beautiful though rather 厳しい Spanish 直面する. She had a rich wardrobe; a chest 十分な of 式服s and laces, and gold and silver diadems. The women loved to sew for her and the silversmiths to make her chains and brooches. Father Latour had delighted her wardrobe keepers when he told them he did not believe the Queen of England or the 皇后 of フラン had so many 衣装s. She was their doll and their queen, something to fondle and something to adore, as Mary's Son must have been to Her.
These poor Mexicans, he 反映するd, were not the first to 注ぐ out their love in this simple fashion. Raphael and Titian had made 衣装s for Her in their time, and the 広大な／多数の／重要な masters had made music for Her, and the 広大な／多数の／重要な architects had built cathedrals for Her. Long before Her years on earth, in the long twilight between the 落ちる and the Redemption, the pagan sculptors were always trying to 達成する the image of a goddess who should yet be a woman.
*
Bishop Latour's premonition was 権利: Father Vaillant never returned to 株 his work in New Mexico. Come 支援する he did, to visit his old friends, whenever his busy life permitted. But his 運命 was 実行するd in the 冷淡な, steely Colorado Rockies, which he never loved as he did the blue mountains of the South. He （機の）カム 支援する to Santa Fé to recuperate from the illnesses and 事故s which 終始一貫して punctuated his way; （機の）カム with the Papal 特使 when Bishop Latour was made 大司教; but his working life was spent の中で 荒涼とした mountains and comfortless 採掘 （軍の）野営地，陣営s, looking after lost sheep.
Creede, Durango, Silver City, Central City, over the 大陸の Divide into Utah,—his strange Episcopal carriage was known throughout that rugged granite world.
It was a covered carriage, on springs, and long enough for him to 嘘（をつく） 負かす／撃墜する in at night,—Father Joseph was a very short man. At the 支援する was a luggage box, which could be made into an altar when he celebrated 集まり in the open, under a pine tree. He used to say that the mountain 激流s were the first road 建設業者s, and that wherever they 設立する a way, he could find one. He wore out driver after driver, and his coach was 修理d so often and so extensively that long before he abandoned it there was 非，不，無 of the 初めの structure left.
Broken tongues and singletrees, 粉砕するd wheels and 後援d axles he considered trifling 事柄s. Twice the old carriage itself slipped off the mountain road and rolled 負かす／撃墜する the gorge, with the priest inside. From the first 事故 of this 肉親，親類d, Father Vaillant escaped with nothing worse than a sprain, and he wrote Bishop Latour that he せいにするd his 保護 to the Archangel Raphael, whose office he had said with unusual fervour that morning. The second time he rolled 負かす／撃墜する a ravine, 近づく Central City, his thigh-bone was broken just below the 共同の. It knitted in time, but he was lamed for life, and could never ride horseback again.
Before this 事故 befell him, however, he had one long visit の中で his friends in Santa Fé and Albuquerque, a 再開 of old 関係 that was like an Indian summer in his life. When he left Denver, he told his congregation there that he was going to the Mexicans to beg for money. The church in Denver was under a roof, but the windows had been boarded up for months because nobody would buy glass for them. In his Denver congregation there were men who owned 地雷s and saw-mills and 繁栄するing 商売／仕事s, but they needed all their money to 押し進める these 企業s. 負かす／撃墜する の中で the Mexicans, who owned nothing but a mud house and a burro, he could always raise money. If they had anything at all, they gave.
He called this trip 率直に a begging 探検隊／遠征隊, and he went in his carriage to bring 支援する whatever he could gather. When he got as far as Taos, his Irish driver 反乱（を起こす）d. Not another mile over these roads, he said. He knew his own 領土, but here he 辞退するd to 危険 his neck and the Padre's. There was then no wagon road from Taos to Santa Fé. It was nearly a fortnight before Father Vaillant 設立する a man who would 請け負う to get him through the mountains. At last an old driver, schooled on the wagon trains, volunteered; and with the help of ax and 選ぶ and shovel, he brought the Episcopal carriage 安全に to Santa Fé and into the Bishop's 法廷，裁判所-yard.
Once again の中で his own people, as he still called them, Father Joseph opened his （選挙などの）運動をする, and the poor Mexicans began taking dollars out of their shirts and boots (favourite places for carrying money) to 支払う／賃金 for windows in the Denver church. His 嘆願（書）s did not stop with windows—indeed, they only began there. He told the 同情的な women of Santa Fé and Albuquerque about all the stupid, unnecessary 不快s of his life in Denver, 不快s that 量d to improprieties. It was a part of the Wild West 態度 to despise the decencies of life. He told them how glad he was to sleep in good Mexican beds once more. In Denver he lay on a mattress stuffed with straw; a French priest who was visiting him had pulled out a long 茎・取り除く of hay that stuck through the thin ticking, and called it an American feather. His dining-（米）棚上げする／（英）提議する was made of planks covered with oilcloth. He had no linen at all, neither sheets nor serviettes, and he used his worn-out shirts for 直面する towels. The Mexican women could scarcely 耐える to hear of such things. Nobody in Colorado 工場／植物d gardens, Father Vaillant 関係のある; nobody would stick a shovel into the earth for anything いっそう少なく than gold. There was no butter, no milk, no eggs, no fruit. He lived on dough and cured hog meat.
Within a few weeks after his arrival, six feather-beds were sent to the Bishop's house for Father Vaillant; dozens of linen sheets, embroidered pillow-事例／患者s and （米）棚上げする／（英）提議する-cloths and napkins; strings of chili and boxes of beans and 乾燥した，日照りのd fruit. The little 解決／入植地 of Chimayo sent a roll of their finest 一面に覆う／毛布s.
As these gifts arrived, Father Joseph put them in the woodhouse, knowing 井戸／弁護士席 that the Bishop was always embarrassed by his 準備完了 to receive 現在のs. But one morning Father Latour had occasion to go into the woodhouse, and he saw for himself.
"Father Joseph," he remonstrated, "you will never be able to take all these things 支援する to Denver. Why, you would need an ox-cart to carry them!"
"Very 井戸／弁護士席," replied Father Joseph, "then God will send me an ox-cart."
And He did, with a driver to take the cart as far as Pueblo.
On the morning of his 出発 for home, when his carriage was ready, the cart covered with tarpaulins and the oxen yoked, Father Vaillant, who had been hurrying everyone since the first streak of light, suddenly became 審議する／熟考する. He went into the Bishop's 熟考する／考慮する and sat 負かす／撃墜する, talking to him of unimportant 事柄s, ぐずぐず残る as if there were something still undone.
"井戸／弁護士席, we are getting older, ジーンズ," he said 突然の, after a short silence.
The Bishop smiled. "Ah, yes. We are not young men any more. One of these 出発s will be the last."
Father Vaillant nodded. "Whenever God wills. I am ready." He rose and began to pace the 床に打ち倒す, 演説（する）／住所ing his friend without looking at him. "But it has not been so bad, ジーンズ? We have done the things we used to 計画（する） to do, long ago, when we were Seminarians,—at least some of them. To fulfil the dreams of one's 青年; that is the best that can happen to a man. No worldly success can take the place of that."
"Blanchet," said the Bishop rising, "you are a better man than I. You have been a 広大な／多数の／重要な harvester of souls, without pride and without shame—and I am always a little 冷淡な—un pédant, as you used to say. If hereafter we have 星／主役にするs in our 栄冠を与えるs, yours will be a 星座. Give me your blessing."
He knelt, and Father Vaillant, having blessed him, knelt and was blessed in turn. They embraced each other for the past—for the 未来.
When that devout 修道女, Mother Superior Philomène, died at a 広大な／多数の／重要な age in her native Riom, の中で her papers were 設立する several letters from 大司教 Latour, one 時代遅れの December 1888, only a few months before his death. "Since your brother was called to his reward," he wrote, "I feel nearer to him than before. For many years 義務 separated us, but death has brought us together. The time is not far distant when I shall join him. 一方／合間, I am enjoying to the 十分な that period of reflection which is the happiest 結論 to a life of 活動／戦闘."
This period of reflection the 大司教 spent on his little country 広い地所, some four miles north of Santa Fé. Long before his 退職 from the cares of the diocese, Father Latour bought those few acres in the red sand-hills 近づく the Tesuque pueblo, and 始める，決める out an orchard which would be 耐えるing when the time （機の）カム for him to 残り／休憩（する）. He chose this place in the red hills spotted with juniper against the advice of his friends, because he believed it to be admirably ふさわしい for the growing of fruit.
Once when he was riding out to visit the Tesuque 使節団, he had followed a stream and come upon this 位置／汚点／見つけ出す, where he 設立する a little Mexican house and a garden shaded by an apricot tree of such 広大な／多数の／重要な size as he had never seen before. It had two trunks, each of them 厚い than a man's 団体／死体, and though evidently very old, it was 十分な of fruit. The apricots were large, beautifully coloured, and of superb flavour. Since this tree grew against the hill-味方する, the 大司教 結論するd that the （危険などに）さらす there must be excellent for fruit. He surmised that the heat of the sun, 反映するd from the rocky hill-slope up into the tree, gave the fruit an even 気温, warmth from two 味方するs, such as brings the 塀で囲む peaches to perfection in フラン.
The old Mexican who lived there said the tree must be two hundred years old; it had been just like this when his grandfather was a boy, and had always borne luscious apricots like these. The old man would be glad to sell the place and move into Santa Fé, the Bishop 設立する, and he bought it a few weeks later. In the spring he 始める，決める out his orchard and a few 列／漕ぐ／騒動s of acacia trees. Some years afterward he built a little adobe house, with a chapel, high up on the hill-味方する overlooking the orchard. Thither he used to go for 残り／休憩（する） and at seasons of special devotion. After his 退職, he went there to live, though he always kept his 熟考する／考慮する 不変の in the house of the new 大司教.
In his 退職 Father Latour's 主要な／長／主犯 work was the training of the new missionary priests who arrived from フラン. His 後継者, the second 大司教, was also an Auvergnat, from Father Latour's own college, and the clergy of northern New Mexico remained predominantly French. When a company of new priests arrived (they never （機の）カム singly) 大司教 S—— sent them out to stay with Father Latour for a few months, to receive 指示／教授／教育 in Spanish, in the topography of the diocese, in the character and traditions of the different pueblos.
Father Latour's recreation was his garden. He grew such fruit as was hardly to be 設立する even in the old orchards of California; cherries and apricots, apples and quinces, and the peerless pears of フラン—even the most delicate varieties. He 勧めるd the new priests to 工場／植物 fruit trees wherever they went, and to encourage the Mexicans to 追加する fruit to their starchy diet. Wherever there was a French priest, there should be a garden of fruit trees and vegetables and flowers. He often 引用するd to his students that passage from their fellow Auvergnat, Pascal: that Man was lost and saved in a garden.
He domesticated and developed the native wild flowers. He had one hill-味方する solidly 覆う？ with that low-growing purple verbena which mats over the hills of New Mexico. It was like a 広大な／多数の／重要な violet velvet mantle thrown 負かす／撃墜する in the sun; all the shades that the dyers and weavers of Italy and フラン strove for through centuries, the violet that is 十分な of rose colour and is yet not lavender; the blue that becomes almost pink and then 退却／保養地s again into sea-dark purple—the true Episcopal colour and countless variations of it.
In the year 1885 there （機の）カム to New Mexico a young Seminarian, Bernard Ducrot, who became like a son to Father Latour. The story of the old 大司教's life, often told in the cloisters and class-rooms at Montferrand, had taken 持つ／拘留する of this boy's imagination, and he had long waited an 適切な時期 to come. Bernard was handsome in person and of unusual mentality, had in himself the fineness to reverence all that was 罰金 in his venerable Superior. He 心配するd Father Latour's every wish, 株d his reflections, 心にいだくd his reminiscences.
"Surely," the Bishop used to say to the priests, "God himself has sent me this young man to help me through the last years."
Throughout the autumn of the year '88 the Bishop was in good health. He had five French priests in his house, and he still 棒 abroad with them to visit the nearer 使節団s. On Christmas eve, he 成し遂げるd the midnight 集まり in the Cathedral at Santa Fé. In January he drove with Bernard to Santa Cruz to see the 居住（者） priest, who was ill. While they were on their way home the 天候 suddenly changed, and a violent rain-嵐／襲撃する overtook them. They were in an open buggy and were drenched to the 肌 before they could reach any Mexican house for 避難所.
After arriving home, Father Latour went at once to bed. During the night he slept 不正に and felt feverish. He called 非，不，無 of his 世帯, but arose at the usual hour before 夜明け and went into the chapel for his devotions. While he was at 祈り, he was 掴むd with a 冷気／寒がらせる. He made his way to the kitchen, and his old cook, Fructosa, alarmed at once, put him to bed and gave him brandy. This 冷気／寒がらせる left him feverish, and he developed a 苦しめるing cough.
After keeping 静かに to his bed for a few days, the Bishop called young Bernard to him one morning and said:
"Bernard, will you ride into Santa Fé to-day and see the 大司教 for me. Ask him whether it will be やめる convenient if I return to 占領する my 熟考する／考慮する in his house for a short time. Je voudrais mourir à Santa Fé"
"I will go at once, Father. But you should not be discouraged; one does not die of a 冷淡な."
The old man smiled. "I shall not die of a 冷淡な, my son. I shall die of having lived."
From that moment on, he spoke only French to those about him, and this sudden relaxing of his 支配する alarmed his 世帯 more than anything else about his 条件. When a priest had received bad news from home, or was ill, Father Latour would converse with him in his own language; but at other times he 要求するd that all conversation in his house should be in Spanish or English.
Bernard returned that afternoon to say that the 大司教 would be delighted if Father Latour would remain the 残り／休憩（する） of the winter with him. Magdalena had already begun to 空気／公表する his 熟考する／考慮する and put it in order, and she would be in special 出席 upon him during his visit. The 大司教 would send his new carriage to fetch him, as Father Latour had only an open buggy.
"Not to-day, mon fils," said the Bishop. "We will choose a day when I am feeling stronger; a fair day, when we can go in my own buggy, and you can 運動 me. I wish to go late in the afternoon, toward sunset."
Bernard understood. He knew that once, long ago, at that hour of the day, a young Bishop had ridden along the Albuquerque road and seen Santa Fé for the first time. . . . And often, when they were 運動ing into town together, the Bishop had paused with Bernard on that hill-最高の，を越す from which Father Vaillant had looked 支援する on Santa Fé, when he went away to Colorado to begin the work that had taken the 残り／休憩（する） of his life and made him, too, a Bishop in the end.
The old town was better to look at in those days, Father Latour used to tell Bernard with a sigh. In the old days it had an individuality, a style of its own; a tawny adobe town with a few green trees, 始める，決める in a half-circle of carnelian-coloured hills; that and no more. But the year 1880 had begun a period of incongruous American building. Now, half the plaza square was still adobe, and half was flimsy 木造の buildings with 二塁打 porches, scrollwork and jack-straw 地位，任命するs and banisters painted white. Father Latour said the 木造の houses which had so 苦しめるd him in Ohio, had followed him. All this was やめる wrong for the Cathedral he had been so many years in building,—the Cathedral that had taken Father Vaillant's place in his life after that remarkable man went away.
Father Latour made his last 入ること／参加（者） into Santa Fé at the end of a brilliant February afternoon; Bernard stopped the horses at the foot of the long street to を待つ the sunset.
Wrapped in his Indian 一面に覆う／毛布s, the old 大司教 sat for a long while, looking at the open, golden 直面する of his Cathedral. How 正確に／まさに young Molny, his French architect, had done what he 手配中の，お尋ね者! Nothing sensational, 簡単に honest building and good 石／投石する-cutting,—good Midi Romanesque of the plainest. And even now, in winter, when the acacia trees before the door were 明らかにする, how it was of the South, that church, how it sounded the 公式文書，認める of the South!
No one but Molny and the Bishop had ever seemed to enjoy the beautiful 場所／位置 of that building,—perhaps no one ever would. But these two had spent many an hour admiring it. The 法外な carnelian hills drew up so の近くに behind the church that the individual pine trees thinly wooding their slopes were 明確に 明白な. From the end of the street where the Bishop's buggy stood, the tawny church seemed to start 直接／まっすぐに out of those rose-coloured hills—with a 目的 so strong that it was like 活動／戦闘. Seen from this distance, the Cathedral lay against the pine-splashed slopes as against a curtain. When Bernard drove slowly nearer, the backbone of the hills sank 徐々に, and the towers rose （疑いを）晴らす into the blue 空気／公表する, while the 団体／死体 of the church still lay against the mountain.
The young architect used to tell the Bishop that only in Italy, or in the オペラ, did churches leap out of mountains and 黒人／ボイコット pines like that. More than once Molny had called the Bishop from his 熟考する／考慮する to look at the unfinished building when a 嵐／襲撃する was coming up; then the sky above the mountain grew 黒人／ボイコット, and the carnelian 激しく揺するs became an 激しい lavender, all their pine trees 一打／打撃s of dark purple; the hills drew nearer, the whole background approached like a dark 脅し.
"Setting," Molny used to tell Father Latour, "is 事故. Either a building is a part of a place, or it is not. Once that kinship is there, time will only make it stronger."
The Bishop was 解任するing this 説 of Molny's when a 発言する／表明する out of the 現在の sounded in his ear. It was Bernard.
"A 罰金 sunset, Father. See how red the mountains are growing; Sangre de Cristo."
Yes, Sangre de Cristo; but no 事柄 how scarlet the sunset, those red hills never became vermilion, but a more and more 激しい rose-carnelian; not the colour of living 血, the Bishop had often 反映するd, but the colour of the 乾燥した，日照りのd 血 of saints and 殉教者s 保存するd in old churches in Rome, which 液化するs upon occasion.
The next morning Father Latour wakened with a 感謝する sense of nearness to his Cathedral—which would also be his tomb. He felt 安全な under its 影をつくる／尾行する; like a boat come 支援する to harbour, lying under its own sea-塀で囲む. He was in his old 熟考する／考慮する; the Sisters had sent a little アイロンをかける bed from the school for him, and their finest linen and 一面に覆う／毛布s. He felt a 広大な／多数の／重要な content at 存在 here, where he had come as a young man and where he had done his work. The room was little changed; the same rugs and 肌s on the earth 床に打ち倒す, the same desk with his candlesticks, the same 厚い, wavy white 塀で囲むs that muted sound, that shut out the world and gave repose to the spirit.
As the 不明瞭 faded into the grey of a winter morning, he listened for the church bells,—and for another sound, that always amused him here; the whistle of a locomotive. Yes, he had come with the buffalo, and he had lived to see 鉄道 trains running into Santa Fé. He had 遂行するd an historic period.
All his 親族s at home, and his friends in New Mexico, had 推定する／予想するd that the old 大司教 would spend his の近くにing years in フラン, probably in Clermont, where he could 占領する a 議長，司会を務める in his old college. That seemed the natural thing to do, and he had given it 墓／厳粛／彫る／重大な consideration. He had half 推定する／予想するd to make some such 協定 the last time he was in Auvergne, just before his 退職 from his 義務s as 大司教. But in the Old World he 設立する himself homesick for the New. It was a feeling he could not explain; a feeling that old age did not 重さを計る so ひどく upon a man in New Mexico as in the Puy-de-Dôme.
He loved the 非常に高い 頂点（に達する）s of his native mountains, the comeliness of the villages, the cleanness of the country-味方する, the beautiful lines and cloisters of his own college. Clermont was beautiful,—but he 設立する himself sad there; his heart lay like a 石／投石する in his breast. There was too much past, perhaps. . . . When the summer 勝利，勝つd stirred the lilacs in the old gardens and shook 負かす／撃墜する the blooms of the horse-chestnuts, he いつかs の近くにd his 注目する，もくろむs and thought of the high song the 勝利，勝つd was singing in the straight, （土地などの）細長い一片d pine trees up in the Navajo forests.
During the day his nostalgia wore off, and by dinner-time it was やめる gone. He enjoyed his dinner and his ワイン, and the company of cultivated men, and usually retired in good spirits. It was in the 早期に morning that he felt the ache in his breast; it had something to do with waking in the 早期に morning. It seemed to him that the grey 夜明け lasted so long here, the country was a long while in coming to life. The gardens and the fields were damp, 激しい もやs hung in the valley and obscured the mountains; hours went by before the sun could 分散させる those vapours and warm and purify the villages.
In New Mexico he always awoke a young man; not until he rose and began to shave did he realize that he was growing older. His first consciousness was a sense of the light 乾燥した，日照りの 勝利，勝つd blowing in through the windows, with the fragrance of hot sun and 下落する-小衝突 and 甘い clover; a 勝利，勝つd that made one's 団体／死体 feel light and one's heart cry "To-day, to-day," like a child's.
Beautiful surroundings, the society of learned men, the charm of noble women, the graces of art, could not （不足などを）補う to him for the loss of those light-hearted mornings of the 砂漠, for that 勝利，勝つd that made one a boy again. He had noticed that this peculiar 質 in the 空気／公表する of new countries 消えるd after they were tamed by man and made to 耐える 収穫s. Parts of Texas and Kansas that he had first known as open 範囲 had since been made into rich farming 地区s, and the 空気／公表する had やめる lost that lightness, that 乾燥した，日照りの aromatic odour. The moisture of 骨折って進むd land, the heaviness of 労働 and growth and 穀物-耐えるing, utterly destroyed it; one could breathe that only on the 有望な 辛勝する／優位s of the world, on the 広大な／多数の／重要な grass plains or the 下落する-小衝突 砂漠.
That 空気／公表する would disappear from the whole earth in time, perhaps; but long after his day. He did not know just when it had become so necessary to him, but he had come 支援する to die in 追放する for the sake of it. Something soft and wild and 解放する／自由な, something that whispered to the ear on the pillow, lightened the heart, softly, softly 選ぶd the lock, slid the bolts, and 解放（する）d the 刑務所，拘置所d spirit of man into the 勝利，勝つd, into the blue and gold, into the morning, into the morning!
Father Latour arranged an order for his last days; if 決まりきった仕事 was necessary to him in health, it was even more so in sickness. 早期に in the morning Bernard （機の）カム with hot water, shaved him, and helped him to bathe. They had brought nothing in from the country with them but 着せる／賦与するing and linen, and the silver 洗面所 articles the Olivares had given the Bishop so long ago; these thirty years he had washed his 手渡すs in that 大打撃を与えるd 水盤／入り江. Morning 祈りs over, Magdalena （機の）カム with his breakfast, and he sat in his 平易な-議長，司会を務める while she made his bed and arranged his room. Then he was ready to see 訪問者s. The 大司教 （機の）カム in for a few moments, when he was at home; the Mother Superior, the American doctor. Bernard read aloud to him the 残り／休憩（する） of the morning; St. Augustine, or the letters of Madame de Sevigné, or his favourite Pascal.
いつかs, in the morning hours, he dictated to his young disciple 確かな facts about the old 使節団s in the diocese; facts which he had come upon by chance and 恐れるd would be forgotten. He wished he could do this systematically, but he had not the strength. Those truths and fancies relating to a bygone time would probably be lost; the old legends and customs and superstitions were already dying out. He wished now that long ago he had had the leisure to 令状 them 負かす／撃墜する, that he could have 逮捕（する）d their flight by throwing about them the light and elastic mesh of the French tongue.
He had, indeed, for years, directed the thoughts of the young priests whom he 教えるd to the fortitude and devotion of those first missionaries, the Spanish friars; 宣言するing that his own life, when he first （機の）カム to New Mexico, was one of 緩和する and 慰安 compared with theirs. If he had used to be abroad for weeks together on short rations, sleeping in the open, unable to keep his 団体／死体 clean, at least he had the sense of 存在 in a friendly world, where by every man's fireside a welcome を待つd him.
But the Spanish Fathers who （機の）カム up to Zuñi, then went north to the Navajos, west to the Hopis, east to all the pueblos scattered between Albuquerque and Taos, they （機の）カム into a 敵意を持った country, carrying little provisionment but their breviary and crucifix. When their mules were stolen by Indians, as often happened, they proceeded on foot, without a change of raiment, without food or water. A European could scarcely imagine such hardships. The old countries were worn to the 形態／調整 of human life, made into an investiture, a sort of second 団体／死体, for man. There the wild herbs and the wild fruits and the forest fungi were edible. The streams were 甘い water, the trees afforded shade and 避難所. But in the alkali 砂漠s the water 穴を開けるs were poisonous, and the vegetation 申し込む／申し出d nothing to a 餓死するing man. Everything was 乾燥した，日照りの, prickly, sharp; Spanish bayonet, juniper, greasewood, cactus; the lizard, the rattlesnake,—and man made cruel by a cruel life. Those 早期に missionaries threw themselves naked upon the hard heart of a country that was calculated to try the endurance of 巨大（な）s. They かわきd in its 砂漠s, 餓死するd の中で its 激しく揺するs, climbed up and 負かす／撃墜する its terrible canyons on 石／投石する-bruised feet, broke long 急速な／放蕩なs by unclean and repugnant food. Surely these 耐えるd Hunger, かわき, 冷淡な, Nakedness, of a 肉親，親類d beyond any conception St. Paul and his brethren could have had. Whatever the 早期に Christians 苦しむd, it all happened in that 安全な little Mediterranean world, まっただ中に the old manners, the old 目印s. If they 耐えるd 殉教／苦難, they died の中で their brethren, their 遺物s were piously 保存するd, their 指名するs lived in the mouths of 宗教上の men.
Riding with his Auvergnats to the old 使節団s that had been scenes of 殉教／苦難, the Bishop used to remind them that no man could know what 勝利s of 約束 had happened there, where one white man met 拷問 and death alone の中で so many infidels, or what 見通しs and 発覚s God may have 認めるd to 軟化する that 残虐な end.
When, as a young man, Father Latour first went 負かす／撃墜する into Old Mexico, to （人命などを）奪う，主張する his See at the 手渡すs of the Bishop of Durango, he had met on his 旅行 priests from the 使節団s of Sonora and Lower California, who 関係のある many stories of the blessed experiences of the 早期に Franciscan missionaries. Their way through the wilderness had blossomed with little 奇蹟s, it seemed. At one time, when the renowned Father Junípero Serra, and his two companions, were in danger of their lives from trying to cross a river at a 背信の point, a mysterious stranger appeared out of the 激しく揺するs on the opposite shore, and calling to them in Spanish, told them to follow him to a point さらに先に up the stream, where they forded in safety. When they begged to know his 指名する, he 避けるd them and disappeared. At another time, they were 横断するing a 広大な／多数の／重要な plain, and were famished for water and almost spent; a young horseman overtook them and gave them three 熟した pomegranates, then galloped away. This fruit not only quenched their かわき, but 生き返らせるd and 強化するd them as much as the most nourishing food could have done, and they 完全にするd their 旅行 like fresh men.
One night in his travels through Durango, Father Latour was entertained at a 広大な／多数の／重要な country 広い地所 where the 居住（者） chaplain happened to be a priest from one of the western 使節団s; and he told a story of this same Father Junípero which had come 負かす／撃墜する in his own 修道院 from the old times.
Father Junípero, he said, with a 選び出す／独身 companion, had once arrived at his 修道院 on foot, without 準備／条項s. The Brothers had welcomed the two in astonishment, believing it impossible that men could have crossed so 広大な／多数の／重要な a stretch of 砂漠 in this naked fashion. The Superior questioned them as to whence they had come, and said the 使節団 should not have 許すd them to 始める，決める off without a guide and without food. He marvelled how they could have got through alive. But Father Junípero replied that they had fared very 井戸／弁護士席, and had been most agreeably entertained by a poor Mexican family on the way. At this a muleteer, who was bringing in 支持を得ようと努めるd for the Brothers, began to laugh, and said there was no house for twelve leagues, nor anyone at all living in the sandy waste through which they had come; and the Brothers 確認するd him in this.
Then Father Junípero and his companion 関係のある fully their adventure. They had 始める，決める out with bread and water for one day. But on the second day they had been travelling since 夜明け across a cactus 砂漠 and had begun to lose heart when, 近づく sunset, they 遠くに見つけるd in the distance three 広大な／多数の／重要な cottonwood trees, very tall in the 拒絶する／低下するing light. Toward these they 急いでd. As they approached the trees, which were large and green and were shedding cotton 自由に, they 観察するd an ass tied to a dead trunk which stuck up out of the sand. Looking about for the owner of the ass, they （機の）カム upon a little Mexican house with an oven by the door and strings of red peppers hanging on the 塀で囲む. When they called aloud, a venerable Mexican, 覆う？ in sheepskins, （機の）カム out and 迎える／歓迎するd them kindly, asking them to stay the night. Going in with him, they 観察するd that all was neat and comely, and the wife, a young woman of beautiful countenance, was stirring porridge by the 解雇する／砲火／射撃. Her child, scarcely more than an 幼児 and with no 衣料品 but his little shirt, was on the 床に打ち倒す beside her, playing with a pet lamb.
They 設立する these people gentle, pious, and 井戸／弁護士席-spoken. The husband said they were shepherds. The priests sat at their （米）棚上げする／（英）提議する and 株d their supper, and afterward read the evening 祈りs. They had wished to question the host about the country, and about his 方式 of life and where he 設立する pasture for his flock, but they were 打ち勝つ by a 広大な／多数の／重要な and 甘い weariness, and taking each a sheepskin 供給するd him, they lay 負かす／撃墜する upon the 床に打ち倒す and sank into 深い sleep. When they awoke in the morning they 設立する all as before, and food 始める，決める upon the （米）棚上げする／（英）提議する, but the family were absent, even to the pet lamb,—having gone, the Fathers supposed, to care for their flock.
When the Brothers at the 修道院 heard this account they were amazed, 宣言するing that there were indeed three cottonwood trees growing together in the 砂漠, a 井戸／弁護士席-known 目印; but that if a 植民／開拓者 had come, he must have come very lately. So Father Junípero and Father Andrea, his companion, with some of the Brothers and the scoffing muleteer, went 支援する into the wilderness to 証明する the 事柄. The three tall trees they 設立する, shedding their cotton, and the dead trunk to which the ass had been tied. But the ass was not there, nor any house, nor the oven by the door. Then the two Fathers sank 負かす／撃墜する upon their 膝s in that blessed 位置／汚点／見つけ出す and kissed the earth, for they perceived what Family it was that had entertained them there.
Father Junípero 自白するd to the Brothers how from the moment he entered the house he had been strangely drawn to the child, and 願望（する）d to take him in his 武器, but that he kept 近づく his mother. When the priest was reading the evening 祈りs the child sat upon the 床に打ち倒す against his mother's 膝, with the lamb in his （競技場の）トラック一周, and the Father 設立する it hard to keep his 注目する，もくろむs upon his breviary. After 祈りs, when he bade his hosts good-night, he did indeed stoop over the little boy in blessing; and the child had 解除するd his 手渡す, and with his tiny finger made the cross upon Father Junípero's forehead.
This story of Father Junípero's 宗教上の Family made a strong impression upon the Bishop, when it was told him by the fireside of that 広大な／多数の／重要な hacienda where he was a guest for the night. He had such an affection for that story, indeed, that he had 許すd himself to repeat it on but two occasions; once to the 修道女s of Mother Philomène's convent in Riom, and once at a dinner given by 枢機けい／主要な Mazzucchi, in Rome. There is always something charming in the idea of greatness returning to 簡単—the queen making hay の中で the country girls—but how much more endearing was the belief that They, after so many centuries of history and glory, should return to play Their first parts, in the persons of a humble Mexican family, the lowliest of the lowly, the poorest of the poor,—in a wilderness at the end of the world, where the angels could scarcely find Them!
After his déjeuner the old 大司教 made a pretence of sleeping. He requested not to be 乱すd until dinner-time, and those long hours of 孤独 were precious to him. His bed was at the dark end of the room, where the 影をつくる／尾行するs were restful to his 注目する，もくろむs; on fair days the other end was 十分な of sunlight, on grey days the light of the 解雇する／砲火／射撃 flickered along the wavy white 塀で囲むs. Lying so still that the bed-着せる／賦与するs over his 団体／死体 scarcely moved, with his 手渡すs 残り／休憩（する）ing delicately on the sheet beside him or upon his breast, the Bishop was living over his life. When he was さもなければ motionless, the thumb of his 権利 手渡す would いつかs gently touch a （犯罪の）一味 on his forefinger, an amethyst with an inscription 削減（する） upon it, 保護 Maria,—Father Vaillant's signet-（犯罪の）一味; and then he was almost certainly thinking of Joseph; of their life together here, in this room . . . in Ohio beside the 広大な／多数の／重要な Lakes . . . as young men in Paris . . . as boys at Montferrand. There were many passages in their missionary life that he loved to 解任する; and how often and how 情愛深く he 解任するd the beginning of it!
They were both young men in their twenties, curates to older priests, when there （機の）カム to Clermont a Bishop from Ohio, a native of Auvergne, looking for volunteers for his 使節団s in the West. Father ジーンズ and Father Joseph heard him lecture at the Seminary, and talked with him in 私的な. Before he left for the North, they had 誓約（する）d themselves to 会合，会う him in Paris at a given date, to spend some weeks of 準備 at the College for Foreign 使節団s in the rue du Bac, and then to sail with him from Cherbourg.
Both the young priests knew that their families would 堅固に …に反対する their 目的, so they 解決するd to 明らかにする／漏らす it to no one; to make no adieux, but to steal away disguised in 非軍事の's 着せる／賦与するs. They 慰安d each other by 解任するing that St. Francis Xavier, when he 始める，決める 前へ／外へ as missionary to India, had stolen away like this; had "passed the dwelling of his parents without saluting them" as they had learned at school; terrible words to a French boy.
Father Vaillant's position was 特に painful; his father was a 厳しい, silent man, long a widower, who loved his children with a jealous passion and had no life but in their lives. Joseph was the eldest child. The period between his 解決する and its 死刑執行 was a period of anguish for him. As the date 始める，決める for their 出発 drew 近づく, he grew thinner and paler than ever.
By 協定 the two friends were to 会合，会う at 夜明け in a 確かな field outside Riom on the fateful day, and there を待つ the diligence for Paris. ジーンズ Latour, having made his 決定／判定勝ち（する） and 誓約（する）d himself, knew no wavering. On the 任命するd morning he stole out of his sister's house and took his way through the sleeping town to that mountain field, tip-攻撃するd by 推論する／理由 of its steepness, just beginning to show a 冷淡な green in the 激しい light of a cloudy daybreak. There he 設立する his comrade in a 哀れな 苦境. Joseph had been abroad in the fields all night, wandering up and 負かす／撃墜する, finding his 目的 and losing it. His 直面する was swollen with weeping. He shook with a 冷気／寒がらせる, his 発言する／表明する was beyond his 支配（する）／統制する.
"What shall I do, ジーンズ? Help me!" he cried. "I cannot break my father's heart, and I cannot break the 公約する I have made to Heaven. I had rather die than do either. Ah, if I could but die of this 悲惨, here, now!"
How 明確に the old 大司教 could 解任する the scene; those two young men in the fields in the grey morning, disguised as if they were 犯罪のs, escaping by stealth from their homes. He had not known how to 慰安 his friend; it seemed to him that Joseph was 苦しむing more than flesh could 耐える, that he was 現実に 存在 torn in two by 相反する 願望（する）s. While they were pacing up and 負かす／撃墜する, arm-in-arm, they heard a hollow sound; the diligence rumbling 負かす／撃墜する the mountain gorge. Joseph stood still and buried his 直面する in his 手渡すs. The postilion's horn sounded.
"Allons!" said ジーンズ lightly. "L'招待 du voyage! You will …を伴って me to Paris. Once we are there, if your father is not reconciled, we will get Bishop F—— to absolve you from your 約束, and you can return to Riom. It is very simple."
He ran to the road-味方する and waved to the driver; the coach stopped. In a moment they were off, and before long Joseph had fallen asleep in his seat from sheer exhaustion. But he always said that if ジーンズ Latour had not supported him in that hour of torment, he would have been a parish priest in the Puy-de-Dôme for the 残り／休憩（する） of his life.
Of the two young priests who 始める，決める 前へ／外へ from Riom that morning in 早期に spring, ジーンズ Latour had seemed the one so much more likely to 後継する in a missionary's life. He, indeed, had a sound mind in a sound 団体／死体. During the weeks they spent at the College of Foreign 使節団s in the rue du Bac, the 当局 had been very doubtful of Joseph's fitness for the hardships of the 使節団 field. Yet in the long 実験（する） of years it was that frail 団体／死体 that had 耐えるd more and 遂行するd more.
Father Latour often said that his diocese changed little except in 境界s. The Mexicans were always Mexicans, the Indians were always Indians. Santa Fé was a 静かな backwater, with no natural wealth, no importance commercially. But Father Vaillant had been 急落（する），激減（する）d into the 中央 of a 広大な／多数の／重要な 産業の 拡大, where guile and trickery and honourable ambition all struggled together; a 領土 that developed by leaps and bounds and then experienced ruinous 逆転するs. Every year, even after he was 手足を不自由にする／（物事を）損なうd, he travelled thousands of miles by 行う／開催する／段階 and in his carriage, の中で the mountain towns that were now rich, now poor and 砂漠d; 玉石, Gold Hill, Caribou, （武器などの）隠匿場所-à-la-Poudre, Spanish 妨げる／法廷，弁護士業, South Park, up the Arkansas to （武器などの）隠匿場所 Creek and California Gulch.
And Father Vaillant had not been content to be a mere missionary priest. He became a promoter. He saw a 広大な／多数の／重要な 未来 for the Church in Colorado. While he was still so poor that he could not have a rectory or ordinary 慰安 to live in, he began buying up 広大な／多数の／重要な tracts of land for the Church. He was able to buy a 広大な／多数の／重要な 取引，協定 of land for very little money, but that little had to be borrowed from banks at a ruinous 率 of 利益／興味. He borrowed money to build schools and convents, and the 利益／興味 on his 負債s ate him up. He made long begging trips through Ohio and Pennsylvania and Canada to raise money to 支払う／賃金 this 利益／興味, which grew like a rolling snowball. He formed a land company, went abroad and floated 社債s in フラン to raise money, and dishonest 仲買人s brought reproach upon his 指名する.
When he was nearly seventy, with one 脚 four インチs shorter than the other, Father Vaillant, then first Bishop of Colorado, was 召喚するd to Rome to explain his 複雑にするd 財政／金融 before the Papal 法廷，裁判所,—and he had very hard work to 満足させる the 枢機けい／主要なs.
*
When a 派遣（する） was flashed into Santa Fé 発表するing Bishop Vaillant's death, Father Latour at once took the new 鉄道／強行採決する for Denver. But he could scarcely believe the 電報電信. He 解任するd the old 愛称, Trompe-la-Mort, and remembered how many times before he had hurried across mountains and 砂漠s, not daring to hope he would find his friend alive.
Curiously, Father Latour could never feel that he had 現実に been 現在の at Father Joseph's funeral—or rather, he could not believe that Father Joseph was there. The shrivelled little old man in the 棺, scarcely larger than a monkey—that had nothing to do with Father Vaillant. He could see Joseph as 明確に as he could see Bernard, but always as he was when they first （機の）カム to New Mexico. It was not 感情; that was the picture of Father Joseph his memory produced for him, and it did not produce any other. The funeral itself, he liked to remember—as a 承認. It was held under canvas, in the open 空気／公表する; there was not a building in Denver—in the whole Far West, for that 事柄,—big enough for his Blanchet's funeral. For two days before, the 全住民s of villages and 採掘 （軍の）野営地，陣営s had been streaming 負かす／撃墜する the mountains; they slept in wagons and テントs and barns; they made a throng like a 国家の 条約 in the convent square. And a strange thing happened at that funeral:
Father Revardy, the French priest who had gone from Santa Fé to Colorado with Father Vaillant more than twenty years before, and had been with him ever since as his curate and Vicar, had been sent to フラン on 商売／仕事 for his Bishop. While there, he was told by his 内科医 that he had a 致命的な malady, and he at once took ship and hurried homeward, to make his 報告（する）／憶測 to Bishop Vaillant and to die in the harness. When he got as far as Chicago, he had an 激烈な／緊急の seizure and was taken to a カトリック教徒 hospital, where he lay very ill. One morning a nurse happened to leave a newspaper 近づく his bed; ちらりと見ることing at it, Father Revardy saw an 告示 of the death of the Bishop of Colorado. When the Sister returned, she 設立する her 患者 dressed. He 納得させるd her that he must be driven to the 鉄道 駅／配置する at once. On reaching Denver he entered a carriage and asked to be taken to the Bishop's funeral. He arrived there when the services were nearly half over, and no one ever forgot the sight of this dying man, supported by the cab-driver and two priests, making his way through the （人が）群がる and dropping upon his 膝s beside the bier. A 議長，司会を務める was brought for him, and for the 残り／休憩（する） of the 儀式 he sat with his forehead 残り／休憩（する）ing against the 辛勝する／優位 of the 棺. When Bishop Vaillant was carried away to his tomb, Father Revardy was taken to the hospital, where he died a few days later. It was one more instance of the 驚くべき／特命の／臨時の personal devotion that Father Joseph had so often 誘発するd and 保持するd so long, in red men and yellow men and white.
During those last weeks of the Bishop's life he thought very little about death; it was the Past he was leaving. The 未来 would take care of itself. But he had an 知識人 curiosity about dying; about the changes that took place in a man's beliefs and 規模 of values. More and more life seemed to him an experience of the Ego, in no sense the Ego itself. This 有罪の判決, he believed, was something apart from his 宗教的な life; it was an enlightenment that （機の）カム to him as a man, a human creature. And he noticed that he 裁判官d 行為／行う 異なって now; his own and that of others. The mistakes of his life seemed unimportant; 事故s that had occurred en 大勝する, like the shipwreck in Galveston harbour, or the runaway in which he was 傷つける when he was first on his way to New Mexico in search of his Bishopric.
He 観察するd also that there was no longer any 視野 in his memories. He remembered his winters with his cousins on the Mediterranean when he was a little boy, his student days in the 宗教上の City, as 明確に as he remembered the arrival of M. Molny and the building of his Cathedral. He was soon to have done with calendared time, and it had already 中止するd to count for him. He sat in the middle of his own consciousness; 非，不，無 of his former 明言する／公表するs of mind were lost or outgrown. They were all within reach of his 手渡す, and all comprehensible.
いつかs, when Magdalena or Bernard （機の）カム in and asked him a question, it took him several seconds to bring himself 支援する to the 現在の. He could see they thought his mind was failing; but it was only extraordinarily active in some other part of the 広大な／多数の／重要な picture of his life—some part of which they knew nothing.
When the occasion 令状d he could return to the 現在の. But there was not much 現在の left; Father Joseph dead, the Olivares both dead, 道具 Carson dead, only the minor characters of his life remained in 現在の time. One morning, several weeks after the Bishop （機の）カム 支援する to Santa Fé, one of the strong people of the old 深い days of life did appear, not in memory but in the flesh, in the shallow light of the 現在の; Eusabio the Navajo. Out on the Colorado Chiquito he had heard the word, passed on from one 貿易（する）ing 地位，任命する to another, that the old 大司教 was failing, and the Indian （機の）カム to Santa Fé. He, too, was an old man now. Once again their 罰金 手渡すs clasped. The Bishop 小衝突d a 減少（する） of moisture from his 注目する，もくろむ.
"I have wished for this 会合, my friend. I had thought of asking you to come, but it is a long way."
The old Navajo smiled. "Not long now, any more. I come on the cars, Padre. I get on the cars at Gallup, and the same day I am here. You remember when we come together once to Santa Fé from my country? How long it take us? Two weeks, pretty 近づく. Men travel faster now, but I do not know if they go to better things."
"We must not try to know the 未来, Eusabio. It is better not. And Manuelito?"
"Manuelito is 井戸／弁護士席; he still leads his people."
Eusabio did not stay long, but he said he would come again to-morrow, as he had 商売／仕事 in Santa Fé that would keep him for some days. He had no 商売／仕事 there; but when he looked at Father Latour he said to himself, "It will not be long."
After he was gone, the Bishop turned to Bernard; "My son, I have lived to see two 広大な／多数の／重要な wrongs 権利d; I have seen the end of 黒人／ボイコット slavery, and I have seen the Navajos 回復するd to their own country."
For many years Father Latour used to wonder if there would ever be an end to the Indian wars while there was one Navajo or Apache left alive. Too many 仲買人s and 製造業者s made a rich 利益（をあげる） out of that 戦争; a political machine and 巨大な 資本／首都 were 雇うd to keep it going.
The Bishop's middle years in New Mexico had been clouded by the 迫害 of the Navajos and their 追放 from their own country. Through his friendship with Eusabio he had become 利益／興味d in the Navajos soon after he first （機の）カム to his new diocese, and he admired them; they stirred his imagination. Though this nomad people were much slower to 可決する・採択する white man's ways than the home-staying Indians who dwelt in pueblos, and were much more indifferent to missionaries and the white man's 宗教, Father Latour felt a superior strength in them. There was 目的 and 有罪の判決 behind their inscrutable reserve; something active and quick, something with an 辛勝する／優位. The 追放 of the Navajos from their country, which had been theirs no man knew how long, had seemed to him an 不正 that cried to Heaven. Never could he forget that terrible winter when they were 存在 追跡（する）d 負かす／撃墜する and driven by thousands from their own 保留（地）／予約 to the Bosque Redondo, three hundred miles away on the Pecos River. Hundreds of them, men, women, and children, 死なせる／死ぬd from hunger and 冷淡な on the way; their sheep and horses died from exhaustion crossing the mountains. 非，不，無 ever went willingly; they were driven by 餓死 and the bayonet; 逮捕（する）d in 孤立するd 禁止（する）d, and 残酷に 国外追放するd.
It was his own misguided friend, 道具 Carson, who finally subdued the last unconquered 残余 of that people; who followed them into the depths of the Canyon de Chelly, whither they had fled from their grazing plains and pine forests to make their last stand. They were shepherds, with no 所有物／資産／財産 but their live-在庫／株, encumbered by their women and children, 貧しく 武装した and with scanty 弾薬／武器. But this canyon had always before 証明するd impenetrable to white 軍隊／機動隊s. The Navajos believed it could not be taken. They believed that their old gods dwelt in the fastnesses of that canyon; like their Shiprock, it was an inviolate place, the very heart and centre of their life.
Carson followed them 負かす／撃墜する into the hidden world between those 非常に高い 塀で囲むs of red sandstone, spoiled their 蓄える／店s, destroyed their 深い-避難所d corn-fields, 削減（する） 負かす／撃墜する the terraced peach orchards so dear to them. When they saw all that was sacred to them laid waste, the Navajos lost heart. They did not 降伏する; they 簡単に 中止するd to fight, and were taken. Carson was a 兵士 under orders, and he did a 兵士's 残虐な work. But the bravest of the Navajo 長，指導者s he did not 逮捕（する）. Even after the 鎮圧するing 敗北・負かす of his people in the Canyon de Chelly, Manuelito was still 捕まらないで. It was then that Eusabio （機の）カム to Santa Fé to ask Bishop Latour to 会合，会う Manuelito at Zuñi. As a priest, the Bishop knew that it was indiscreet to 同意 to a 会合 with this 無法者d 長，指導者; but he was a man, too, and a lover of 司法（官）. The request （機の）カム to him in such a way that he could not 辞退する it. He went with Eusabio.
Though the 政府 was 申し込む／申し出ing a 激しい reward for his person, living or dead, Manuelito 棒 off his own 保留（地）／予約 負かす／撃墜する into Zuñi in 幅の広い daylight, …に出席するd by some dozen 信奉者s, all on wretched, half-餓死するd horses. He had been in hiding out in Eusabio's country on the Colorado Chiquito.
It was Manuelito's hope that the Bishop would go to Washington and 嘆願d his people's 原因（となる） before they were utterly destroyed. They asked nothing of the 政府, he told Father Latour, but their 宗教, and their own land where they had lived from immemorial times. Their country, he explained, was a part of their 宗教; the two were inseparable. The Canyon de Chelly the Padre knew; in that canyon his people had lived when they were a small weak tribe; it had nourished and 保護するd them; it was their mother. Moreover, their gods dwelt there—in those inaccessible white houses 始める，決める in caverns up in the 直面する of the cliffs, which were older than the white man's world, and which no living man had ever entered. Their gods were there, just as the Padre's God was in his church.
And north of the Canyon de Chelly was the Shiprock, a slender crag rising to a dizzy 高さ, all alone out on a flat 砂漠. Seen at a distance of fifty miles or so, that crag 現在のs the 人物／姿／数字 of a one-masted fishing-boat under 十分な sail, and the white man 指名するd it accordingly. But the Indian has another 指名する; he believes that 激しく揺する was once a ship of the 空気／公表する. Ages ago, Manuelito told the Bishop, that crag had moved through the 空気／公表する, 耐えるing upon its 首脳会議 the parents of the Navajo race from the place in the far north where all peoples were made,—and wherever it sank to earth was to be their land. It sank in a 砂漠 country, where it was hard for men to live. But they had 設立する the Canyon de Chelly, where there was 避難所 and unfailing water. That canyon and the Shiprock were like 肉親，親類d parents to his people, places more sacred to them than churches, more sacred than any place is to the white man. How, then, could they go three hundred miles away and live in a strange land?
Moreover, the Bosque Redondo was 負かす／撃墜する on the Pecos, far east of the Rio Grande. Manuelito drew a 地図／計画する in the sand, and explained to the Bishop how, from the very beginning, it had been enjoined that his people must never cross the Rio Grande on the east, or the Rio San Juan on the north, or the Rio Colorado on the west; if they did, the tribe would 死なせる／死ぬ. If a 広大な／多数の／重要な priest, like Father Latour, were to go to Washington and explain these things, perhaps the 政府 would listen.
Father Latour tried to tell the Indian that in a Protestant country the one thing a Roman priest could not do was to 干渉する in 事柄s of 政府. Manuelito listened respectfully, but the Bishop saw that he did not believe him. When he had finished, the Navajo rose and said:
"You are the friend of Cristóbal, who 追跡（する）s my people and 運動s them over the mountains to the Bosque Redondo. Tell your friend that he will never take me alive. He can come and kill me when he pleases. Two years ago I could not count my flocks; now I have thirty sheep and a few 餓死するing horses. My children are eating roots, and I do not care for my life. But my mother and my gods are in the West, and I will never cross the Rio Grande."
He never did cross it. He lived in hiding until the return of his 追放するd people. For an unforeseen thing happened:
The Bosque Redondo 証明するd an utterly unsuitable country for the Navajos. It could have been farmed by irrigation, but they were nomad shepherds, not 農業者s. There was no pasture for their flocks. There was no firewood; they dug mesquite roots and 乾燥した，日照りのd them for 燃料. It was an alkaline country, and hundreds of Indians died from bad water. At last the 政府 at Washington 認める its mistake—which 政府s seldom do. After five years of 追放する, the 残余 of the Navajo people were permitted to go 支援する to their sacred places.
In 1875 the Bishop took his French architect on a pack trip into Arizona to show him something of the country before he returned to フラン, and he had the 楽しみ of seeing the Navajo horsemen riding 解放する／自由な over their 広大な／多数の／重要な plains again. The two Frenchmen went as far as the Canyon de Chelly to behold the strange cliff 廃虚s; once more 刈るs were growing 負かす／撃墜する at the 底（に届く） of the world between the 非常に高い sandstone 塀で囲むs; sheep were grazing under the magnificent cottonwoods and drinking at the streams of 甘い water; it was like an Indian Garden of Eden.
Now, when he was an old man and ill, scenes from those bygone times, dark and 有望な, flashed 支援する to the Bishop: the terrible 直面するs of the Navajos waiting at the place on the Rio Grande where they were 存在 フェリー（で運ぶ）d across into 追放する; the long streams of 生存者s going 支援する to their own country, 運動ing their scanty flocks, carrying their old men and their children. Memories, too, of that time he had spent with Eusabio on the Little Colorado, in the 早期に spring, when the lambing season was not yet over,—dark horsemen riding across the sands with 孤児 lambs in their 武器—a young Navajo woman, giving a lamb her breast until a ewe was 設立する for it.
"Bernard," the old Bishop would murmur, "God has been very good to let me live to see a happy 問題／発行する to those old wrongs. I do not believe, as I once did, that the Indian will 死なせる／死ぬ. I believe that God will 保存する him."
The American doctor was 協議するing with 大司教 S—— and the Mother Superior. "It is his heart that is the trouble now. I have been giving him small doses to 刺激する it, but they no longer have any 影響. I scarcely dare 増加する them; it might be 致命的な at once. But that is why you see such a change in him."
The change was that the old man did not want food, and that he slept, or seemed to sleep, nearly all the time. On the last day of his life his 条件 was pretty 一般に known. The Cathedral was 十分な of people all day long, praying for him; 修道女s and old women, young men and girls, coming and going. The sick man had received the Viaticum 早期に in the morning. Some of the Tesuque Indians, who had been his country 隣人s, （機の）カム into Santa Fé and sat all day in the 大司教's 中庭 listening for news of him; with them was Eusabio the Navajo. Fructosa and Tranquilino, his old servants, were with the supplicants in the Cathedral.
The Mother Superior and Magdalena and Bernard …に出席するd the sick man. There was little to do but to watch and pray, so 平和的な and painless was his repose. いつかs it was sleep, they knew from his relaxed features; then his 直面する would assume personality, consciousness, even though his 注目する，もくろむs did not open.
Toward the の近くに of day, in the short twilight after the candles were lighted, the old Bishop seemed to become restless, moved a little, and began to murmur; it was in the French tongue, but Bernard, though he caught some words, could make nothing of them. He knelt beside the bed: "What is it, Father? I am here."
He continued to murmur, to move his 手渡すs a little, and Magdalena thought he was trying to ask for something, or to tell them something. But in reality the Bishop was not there at all; he was standing in a tip-攻撃するd green field の中で his native mountains, and he was trying to give なぐさみ to a young man who was 存在 torn in two before his 注目する，もくろむs by the 願望（する） to go and the necessity to stay. He was trying to (1)偽造する／(2)徐々に進む a new Will in that devout and exhausted priest; and the time was short, for the diligence for Paris was already rumbling 負かす／撃墜する the mountain gorge.
*
When the Cathedral bell （死傷者）数d just after dark, the Mexican 全住民 of Santa Fé fell upon their 膝s, and all American カトリック教徒s 同様に. Many others who did not ひさまづく prayed in their hearts. Eusabio and the Tesuque boys went 静かに away to tell their people; and the next morning the old 大司教 lay before the high altar in the church he had built.
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