MDDM Ch. 22 Summary (2)

[jbor]

More details are given of Emerson's theories and beliefs regarding the
forces of nature and the nature of the universe. All of these, gravity,
wind, time, light, "Flow", "Vortices", "Fluxions" - as well as the human
calculations and quests for knowledge which are set in motion in response to
the very existence of these phenomena - to him comprise "aspects of God's
character". However, he is more annoyed than awestruck by "God's" handiwork,
"appal'd at the lapses in Attention, the flaws in Design". (220)

At the class graduation Dixon had told of his intention to take up surveying
as a vocation, a plan which his mentor derided as mercenary and
unimaginative. Emerson had predicted that one day Dixon would "execute Maps
of breathtaking beauty", however. (222)

To Dixon, called unexpectedly now to his mentor's parlour, it appears as if
Maire and Emerson have been hatching some sort of plot, one in which he is
to play an integral role. The discussion - at moments quite heated and
vindictive, at others almost jocular - traverses the spheres of religion and
politics, from both past and present times, but the verbal parrying
sometimes seems too stagey, and it is difficult for Dixon (and for the
reader) to work out what the real undercurrents and motives are. So, Jere
plays along with the two of them, and he attempts to keep his own cards
close against his chest as well. (eg. his mock horror at 225.21) Maire
mentions Fra Boscovich's secret sojourn in London, and tells of his
admiration for and loyalty to his partner. The prospect that the Jesuit duo
will be welcome in America seems slim, however, and Emerson, scoffing for
the most part, broaches the popular anatagonism against the Jesuits and the
suspicion that they are attempting to set up a chain of Observatories ("a
Web, all over the World it seems" (223) - or, otherwise, a world-wide web!)
in order "*to penetrate China.*" Maire responds with details of the Jesuits'
sad plight in Europe, and then attempts to persuade Dixon to take the Jesuit
oath (in secret, I assume), before heading off to America. Dixon acts as if
he is almost tempted by Maire's offer, and his corny music-hall routine
(replete with "some other-worldly Accompaniment" 225), that is, until he
hears of the Jesuits' vow of celibacy: "What, no fucking?" he announces.

During the conversation each of the three seems to be play-acting,
exaggerating or otherwise concealing their true thoughts or feelings.
Eventually, as the conversation turns to the events leading up to the
English Civil War, the execution of Charles I, the Interregnum and the
Restoration, Emerson's and Maire's respective viewpoints seem to have
shifted around until they appear to be in a reasonably solid alliance with
one another. Each agrees that America is to be the new battleground for the
culmination of Oliver's Cromwell's great experiment with Parliament and
Puritanism of 1649-1660, and both seem to be dead set against any hint of
revolt against the English monarchy. Finally, with Maire disguising himself
as a London atheist, the trio retire - quite chummily, though Dixon, tagging
along, is still somewhat ill at ease - to Emerson's local, "The Cudgel and
Throck". (227)  

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