The Social Cancer - 10

Total number of words is 4917
Total number of unique words is 1460
51.5 of words are in the 2000 most common words
70.3 of words are in the 5000 most common words
77.1 of words are in the 8000 most common words
Each bar represents the percentage of words per 1000 most common words.
"Isn't it there? Then I don't know! But if you wish, I can give
you another."
"You're like the grave you're digging," apostrophized the old man
nervously. "You don't know the value of what you lose. For whom is
that grave?"
"How should I know?" replied the other in bad humor.
"For a corpse!"
"Like the grave, like the grave!" repeated the old man with a dry
smile. "You don't know what you throw away nor what you receive! Dig,
dig on!" And he turned away in the direction of the gate.
Meanwhile, the grave-digger had completed his task, attested by the
two mounds of fresh red earth at the sides of the grave. He took some
buyo from his salakot and began to chew it while he stared stupidly
at what was going on around him.


CHAPTER XIII
Signs of Storm

As the old man was leaving the cemetery there stopped at the head
of the path a carriage which, from its dust-covered appearance and
sweating horses, seemed to have come from a great distance. Followed
by an aged servant, Ibarra left the carriage and dismissed it with a
wave of his hand, then gravely and silently turned toward the cemetery.
"My illness and my duties have not permitted me to return," said the
old servant timidly. "Capitan Tiago promised that he would see that
a niche was constructed, but I planted some flowers on the grave and
set up a cross carved by my own hands." Ibarra made no reply. "There
behind that big cross, sir," he added when they were well inside the
gate, as he pointed to the place.
Ibarra was so intent upon his quest that he did not notice the
movement of surprise on the part of the persons who recognized him
and suspended their prayers to watch him curiously. He walked along
carefully to avoid stepping on any of the graves, which were easily
distinguishable by the hollow places in the soil. In other times he
had walked on them carelessly, but now they were to be respected:
his father lay among them. When he reached the large cross he stopped
and looked all around. His companion stood confused and confounded,
seeking some mark in the ground, but nowhere was any cross to be seen.
"Was it here?" he murmured through his teeth. "No, there! But the
ground has been disturbed."
Ibarra gave him a look of anguish.
"Yes," he went on, "I remember that there was a stone near it. The
grave was rather short. The grave-digger was sick, so a farmer had
to dig it. But let's ask that man what has become of the cross."
They went over to where the grave-digger was watching them with
curiosity. He removed his salakot respectfully as they approached.
"Can you tell me which is the grave there that had a cross over
it?" asked the servant.
The grave-digger looked toward the place and reflected. "A big cross?"
"Yes, a big one!" affirmed the servant eagerly, with a significant
look at Ibarra, whose face lighted up.
"A carved cross tied up with rattan?" continued the grave-digger.
"That's it, that's it, like this!" exclaimed the servant in answer
as he drew on the ground the figure of a Byzantine cross.
"Were there flowers scattered on the grave?"
"Oleanders and tuberoses and forget-me-nots, yes!" the servant added
joyfully, offering the grave-digger a cigar.
"Tell us which is the grave and where the cross is."
The grave-digger scratched his ear and answered with a yawn: "Well,
as for the cross, I burned it."
"Burned it? Why did you burn it?"
"Because the fat curate ordered me to do so."
"Who is the fat curate?" asked Ibarra.
"Who? Why, the one that beats people with a big cane."
Ibarra drew his hand across his forehead. "But at least you can tell
us where the grave is. You must remember that."
The grave-digger smiled as he answered quietly, "But the corpse is
no longer there."
"What's that you're saying?"
"Yes," continued the grave-digger in a half-jesting tone. "I buried
a woman in that place a week ago."
"Are you crazy?" cried the servant. "It hasn't been a year since we
buried him."
"That's very true, but a good many months ago I dug the body up. The
fat curate ordered me to do so and to take it to the cemetery of the
Chinamen. But as it was heavy and there was rain that night--"
He was stopped by the threatening attitude of Ibarra, who had caught
him by the arm and was shaking him. "Did you do that?" demanded the
youth in an indescribable tone.
"Don't be angry, sir," stammered the pale and trembling
grave-digger. "I didn't bury him among the Chinamen. Better be drowned
than lie among Chinamen, I said to myself, so I threw the body into
the lake."
Ibarra placed both his hands on the grave-digger's shoulders and
stared at him for a long time with an indefinable expression. Then,
with the ejaculation, "You are only a miserable slave!" he turned
away hurriedly, stepping upon bones, graves, and crosses, like one
beside himself.
The grave-digger patted his arm and muttered, "All the trouble dead
men cause! The fat padre caned me for allowing it to be buried while
I was sick, and this fellow almost tore my arm off for having dug it
up. That's what these Spaniards are! I'll lose my job yet!"
Ibarra walked rapidly with a far-away look in his eyes, while the
aged servant followed him weeping. The sun was setting, and over the
eastern sky was flung a heavy curtain of clouds. A dry wind shook the
tree-tops and made the bamboo clumps creak. Ibarra went bareheaded,
but no tear wet his eyes nor did any sigh escape from his breast. He
moved as if fleeing from something, perhaps the shade of his father,
perhaps the approaching storm. He crossed through the town to the
outskirts on the opposite side and turned toward the old house which he
had not entered for so many years. Surrounded by a cactus-covered wall
it seemed to beckon to him with its open windows, while the ilang-ilang
waved its flower-laden branches joyfully and the doves circled about
the conical roof of their cote in the middle of the garden.
But the youth gave no heed to these signs of welcome back to his old
home, his eyes being fixed on the figure of a priest approaching from
the opposite direction. It was the curate of San Diego, the pensive
Franciscan whom we have seen before, the rival of the alferez. The
breeze folded back the brim of his wide hat and blew his _guingón_
habit closely about him, revealing the outlines of his body and his
thin, curved thighs. In his right hand he carried an ivory-headed
_palasan_ cane.
This was the first time that he and Ibarra had met. When they drew
near each other Ibarra stopped and gazed at him from head to foot;
Fray Salvi avoided the look and tried to appear unconcerned. After
a moment of hesitation Ibarra went up to him quickly and dropping a
heavy hand on his shoulder, asked in a husky voice, "What did you do
with my father?"
Fray Salvi, pale and trembling as he read the deep feelings that
flushed the youth's face, could not answer; he seemed paralyzed.
"What did you do with my father?" again demanded the youth in a
choking voice.
The priest, who was gradually being forced to his knees by the heavy
hand that pressed upon his shoulder, made a great effort and answered,
"You are mistaken, I did nothing to your father."
"You didn't?" went on the youth, forcing him down upon his knees.
"No, I assure you! It was my predecessor, it was Padre Damaso!"
"Ah!" exclaimed the youth, releasing his hold, and clapping his hand
desperately to his brow; then, leaving poor Fray Salvi, he turned away
and hurried toward his house. The old servant came up and helped the
friar to his feet.


CHAPTER XIV
Tasio: Lunatic or Sage

The peculiar old man wandered about the streets aimlessly. A former
student of philosophy, he had given up his career in obedience to
his mother's wishes and not from any lack of means or ability. Quite
the contrary, it was because his mother was rich and he was said
to possess talent. The good woman feared that her son would become
learned and forget God, so she had given him his choice of entering
the priesthood or leaving college. Being in love, he chose the latter
course and married. Then having lost both his wife and his mother
within a year, he sought consolation in his books in order to free
himself from sorrow, the cockpit, and the dangers of idleness. He
became so addicted to his studies and the purchase of books, that he
entirely neglected his fortune and gradually ruined himself. Persons
of culture called him Don Anastasio, or Tasio the Sage, while the
great crowd of the ignorant knew him as Tasio the Lunatic, on account
of his peculiar ideas and his eccentric manner of dealing with others.
As we said before, the evening threatened to be stormy. The lightning
flashed its pale rays across the leaden sky, the air was heavy and
the slight breeze excessively sultry. Tasio had apparently already
forgotten his beloved skull, and now he was smiling as he looked at
the dark clouds. Near the church he met a man wearing an alpaca coat,
who carried in one hand a large bundle of candles and in the other
a tasseled cane, the emblem of his office as gobernadorcillo.
"You seem to be merry?" he greeted Tasio in Tagalog.
"Truly I am, señor capitan, I'm merry because I hope for something."
"Ah? What do you hope for?"
"The storm!"
"The storm? Are you thinking of taking a bath?" asked the
gobernadorcillo in a jesting way as he stared at the simple attire
of the old man.
"A bath? That's not a bad idea, especially when one has just stumbled
over some trash!" answered Tasio in a similar, though somewhat
more offensive tone, staring at the other's face. "But I hope for
something better."
"What, then?"
"Some thunderbolts that will kill people and burn down houses,"
returned the Sage seriously.
"Why don't you ask for the deluge at once?"
"We all deserve it, even you and I! You, señor gobernadorcillo,
have there a bundle of tapers that came from some Chinese shop, yet
this now makes the tenth year that I have been proposing to each new
occupant of your office the purchase of lightning-rods. Every one
laughs at me, and buys bombs and rockets and pays for the ringing of
bells. Even you yourself, on the day after I made my proposition,
ordered from the Chinese founders a bell in honor of St. Barbara,
[53] when science has shown that it is dangerous to ring the bells
during a storm. Explain to me why in the year '70, when lightning
struck in Biñan, it hit the very church tower and destroyed the clock
and altar. What was the bell of St. Barbara doing then?"
At the moment there was a vivid flash. "_Jesús, María, y José!_
Holy St. Barbara!" exclaimed the gobernadorcillo, turning pale and
crossing himself.
Tasio burst out into a loud laugh. "You are worthy of your patroness,"
he remarked dryly in Spanish as he turned his back and went toward
the church.
Inside, the sacristans were preparing a catafalque, bordered with
candles placed in wooden sockets. Two large tables had been placed
one above the other and covered with black cloth across which ran
white stripes, with here and there a skull painted on it.
"Is that for the souls or for the candles?" inquired the old man,
but noticing two boys, one about ten and the other seven, he turned
to them without awaiting an answer from the sacristans.
"Won't you come with me, boys?" he asked them. "Your mother has
prepared a supper for you fit for a curate."
"The senior sacristan will not let us leave until eight o'clock,
sir," answered the larger of the two boys. "I expect to get my pay
to give it to our mother."
"Ah! And where are you going now?"
"To the belfry, sir, to ring the knell for the souls."
"Going to the belfry! Then take care! Don't go near the bells during
the storm!"
Tasio then left the church, not without first bestowing a look of pity
on the two boys, who were climbing the stairway into the organ-loft. He
passed his hand over his eyes, looked at the sky again, and murmured,
"Now I should be sorry if thunderbolts should fall." With his head
bowed in thought he started toward the outskirts of the town.
"Won't you come in?" invited a voice in Spanish from a window.
The Sage raised his head and saw a man of thirty or thirty-five years
of age smiling at him.
"What are you reading there?" asked Tasio, pointing to a book the
man held in his hand.
"A work just published: 'The Torments Suffered by the Blessed Souls
in Purgatory,'" the other answered with a smile.
"Man, man, man!" exclaimed the Sage in an altered tone as he entered
the house. "The author must be a very clever person."
Upon reaching the top of the stairway, he was cordially received by the
master of the house, Don Filipo Lino, and his young wife, Doña Teodora
Viña. Don Filipo was the teniente-mayor of the town and leader of one
of the parties--the liberal faction, if it be possible to speak so,
and if there exist parties in the towns of the Philippines.
"Did you meet in the cemetery the son of the deceased Don Rafael,
who has just returned from Europe?"
"Yes, I saw him as he alighted from his carriage."
"They say that he went to look for his father's grave. It must have
been a terrible blow."
The Sage shrugged his shoulders.
"Doesn't such a misfortune affect you?" asked the young wife.
"You know very well that I was one of the six who accompanied the body,
and it was I who appealed to the Captain-General when I saw that no
one, not even the authorities, said anything about such an outrage,
although I always prefer to honor a good man in life rather than to
worship him after his death."
"Well?"
"But, madam, I am not a believer in hereditary monarchy. By reason
of the Chinese blood which I have received from my mother I believe
a little like the Chinese: I honor the father on account of the son
and not the son on account of the father. I believe that each one
should receive the reward or punishment for his own deeds, not for
those of another."
"Did you order a mass said for your dead wife, as I advised
you yesterday?" asked the young woman, changing the subject of
conversation.
"No," answered the old man with a smile.
"What a pity!" she exclaimed with unfeigned regret.
"They say that until ten o'clock tomorrow the souls will wander at
liberty, awaiting the prayers of the living, and that during these
days one mass is equivalent to five on other days of the year, or
even to six, as the curate said this morning."
"What! Does that mean that we have a period without paying, which we
should take advantage of?"
"But, Doray," interrupted Don Filipo, "you know that Don Anastasio
doesn't believe in purgatory."
"I don't believe in purgatory!" protested the old man, partly rising
from his seat. "Even when I know something of its history!"
"The history of purgatory!" exclaimed the couple, full of
surprise. "Come, relate it to us."
"You don't know it and yet you order masses and talk about its
torments? Well, as it has begun to rain and threatens to continue,
we shall have time to relieve the monotony," replied Tasio, falling
into a thoughtful mood.
Don Filipo closed the book which he held in his hand and Doray sat
down at his side determined not to believe anything that the old man
was about to say.
The latter began in the following manner: "Purgatory existed long
before Our Lord came into the world and must have been located in
the center of the earth, according to Padre Astete; or somewhere near
Cluny, according to the monk of whom Padre Girard tells us. But the
location is of least importance here. Now then, who were scorching
in those fires that had been burning from the beginning of the
world? Its very ancient existence is proved by Christian philosophy,
which teaches that God has created nothing new since he rested."
"But it could have existed _in potentia_ and not _in actu_," [54]
observed Don Filipo.
"Very well! But yet I must answer that some knew of it and as existing
_in actu_. One of these was Zarathustra, or Zoroaster, who wrote
part of the Zend-Avesta and founded a religion which in some points
resembles ours, and Zarathustra, according to the scholars, flourished
at least eight hundred years before Christ. I say 'at least,' since
Gaffarel, after examining the testimony of Plato, Xanthus of Lydia,
Pliny, Hermippus, and Eudoxus, believes it to have been two thousand
five hundred years before our era. However that may be, it is certain
that Zarathustra talked of a kind of purgatory and showed ways of
getting free from it. The living could redeem the souls of those who
died in sin by reciting passages from the Avesta and by doing good
works, but under the condition that the person offering the petitions
should be a relative, up to the fourth generation. The time for this
occurred every year and lasted five days. Later, when this belief had
become fixed among the people, the priests of that religion saw in it a
chance of profit and so they exploited 'the deep and dark prison where
remorse reigns,' as Zarathustra called it. They declared that by the
payment of a small coin it was possible to save a soul from a year of
torture, but as in that religion there were sins punishable by three
hundred to a thousand years of suffering, such as lying, faithlessness,
failure to keep one's word, and so on, it resulted that the rascals
took in countless sums. Here you will observe something like our
purgatory, if you take into account the differences in the religions."
A vivid flash of lightning, followed by rolling thunder, caused Doray
to start up and exclaim, as she crossed herself: "_Jesús, María,
y José!_ I'm going to leave you, I'm going to burn some sacred palm
and light candles of penitence."
The rain began to fall in torrents. The Sage Tasio, watching the young
woman leave, continued: "Now that she is not here, we can consider this
matter more rationally. Doray, even though a little superstitious,
is a good Catholic, and I don't care to root out the faith from her
heart. A pure and simple faith is as distinct from fanaticism as the
flame from smoke or music from discords: only the fools and the deaf
confuse them. Between ourselves we can say that the idea of purgatory
is good, holy, and rational. It perpetuates the union of those who
were and those who are, leading thus to greater purity of life. The
evil is in its abuse.
"But let us now see where Catholicism got this idea, which does not
exist in the Old Testament nor in the Gospels. Neither Moses nor Christ
made the slightest mention of it, and the single passage which is
cited from Maccabees is insufficient. Besides, this book was declared
apocryphal by the Council of Laodicea and the holy Catholic Church
accepted it only later. Neither have the pagan religions anything
like it. The oft-quoted passage in Virgil, _Aliae panduntur inanes_,
[55] which probably gave occasion for St. Gregory the Great to speak
of drowned souls, and to Dante for another narrative in his _Divine
Comedy_, cannot have been the origin of this belief. Neither the
Brahmins, the Buddhists, nor the Egyptians, who may have given Rome
her Charon and her Avernus, had anything like this idea. I won't speak
now of the religions of northern Europe, for they were religions of
warriors, bards, and hunters, and not of philosophers. While they yet
preserve their beliefs and even their rites under Christian forms,
they were unable to accompany the hordes in the spoliation of Rome
or to seat themselves on the Capitoline; the religions of the mists
were dissipated by the southern sun. Now then, the early Christians
did not believe in a purgatory but died in the blissful confidence
of shortly seeing God face to face. Apparently the first fathers of
the Church who mentioned it were St. Clement of Alexandria, Origen,
and St. Irenaeus, who were all perhaps influenced by Zarathustra's
religion, which still flourished and was widely spread throughout
the East, since at every step we read reproaches against Origen's
Orientalism. St. Irenaeus proved its existence by the fact that
Christ remained 'three days in the depths of the earth,' three days
of purgatory, and deduced from this that every soul must remain there
until the resurrection of the body, although the '_Hodie mecum eris in
Paradiso_' [56] seems to contradict it. St. Augustine also speaks of
purgatory and, if not affirming its existence, yet he did not believe
it impossible, conjecturing that in another existence there might
continue the punishments that we receive in this life for our sins."
"The devil with St. Augustine!" ejaculated Don Filipo. "He wasn't
satisfied with what we suffer here but wished a continuance."
"Well, so it went" some believed it and others didn't. Although
St. Gregory finally came to admit it in his _de quibusdam levibus
culpis esse ante judicium purgatorius ignis credendus est_, [57] yet
nothing definite was done until the year 1439, that is, eight centuries
later, when the Council of Florence declared that there must exist
a purifying fire for the souls of those who have died in the love of
God but without having satisfied divine Justice. Lastly, the Council
of Trent under Pius IV in 1563, in the twenty-fifth session, issued
the purgatorial decree beginning _Cura catholica ecclesia, Spiritu
Santo edocta_, wherein it deduces that, after the office of the mass,
the petitions of the living, their prayers, alms, and other pious
works are the surest means of freeing the souls. Nevertheless, the
Protestants do not believe in it nor do the Greek Fathers, since they
reject any Biblical authority for it and say that our responsibility
ends with death, and that the '_Quodcumque ligaberis in terra_,'
[58] does not mean '_usque ad purgatorium,_' [59] but to this the
answer can be made that since purgatory is located in the center of
the earth it fell naturally under the control of St. Peter. But I
should never get through if I had to relate all that has been said
on the subject. Any day that you wish to discuss the matter with me,
come to my house and there we will consult the books and talk freely
and quietly.
"Now I must go. I don't understand why Christian piety permits robbery
on this night--and you, the authorities, allow it--and I fear for
my books. If they should steal them to read I wouldn't object, but
I know that there are many who wish to burn them in order to do for
me an act of charity, and such charity, worthy of the Caliph Omar,
is to be dreaded. Some believe that on account of those books I am
already damned--"
"But I suppose that you do believe in damnation?" asked Doray with
a smile, as she appeared carrying in a brazier the dry palm leaves,
which gave off a peculiar smoke and an agreeable odor.
"I don't know, madam, what God will do with me," replied the old man
thoughtfully. "When I die I will commit myself to Him without fear
and He may do with me what He wishes. But a thought strikes me!"
"What thought is that?"
"If the only ones who can be saved are the Catholics, and of them
only five per cent--as many curates say--and as the Catholics form
only a twelfth part of the population of the world--if we believe
what statistics show--it would result that after damning millions
and millions of men during the countless ages that passed before
the Saviour came to the earth, after a Son of God has died for us,
it is now possible to save only five in every twelve hundred. That
cannot be so! I prefer to believe and say with Job: 'Wilt thou break
a leaf driven to and fro, and wilt thou pursue the dry stubble?' No,
such a calamity is impossible and to believe it is blasphemy!"
"What do you wish? Divine Justice, divine Purity--"
"Oh, but divine Justice and divine Purity saw the future before the
creation," answered the old man, as he rose shuddering. "Man is an
accidental and not a necessary part of creation, and that God cannot
have created him, no indeed, only to make a few happy and condemn
hundreds to eternal misery, and all in a moment, for hereditary
faults! No! If that be true, strangle your baby son sleeping there! If
such a belief were not a blasphemy against that God, who must be
the Highest Good, then the Phenician Moloch, which was appeased with
human sacrifices and innocent blood, and in whose belly were burned
the babes torn from their mothers' breasts, that bloody deity, that
horrible divinity, would be by the side of Him a weak girl, a friend,
a mother of humanity!"
Horrified, the Lunatic--or the Sage--left the house and ran along the
street in spite of the rain and the darkness. A lurid flash, followed
by frightful thunder and filling the air with deadly currents, lighted
the old man as he stretched his hand toward the sky and cried out:
"Thou protestest! I know that Thou art not cruel, I know that I must
only name Thee Good!"
The flashes of lightning became more frequent and the storm increased
in violence.


CHAPTER XV
The Sacristans

The thunder resounded, roar following close upon roar, each preceded'
by a blinding flash of zigzag lightning, so that it might have been
said that God was writing his name in fire and that the eternal
arch of heaven was trembling with fear. The rain, whipped about in
a different direction each moment by the mournfully whistling wind,
fell in torrents. With a voice full of fear the bells sounded their
sad supplication, and in the brief pauses between the roars of the
unchained elements tolled forth sorrowful peals, like plaintive groans.
On the second floor of the church tower were the two boys whom we saw
talking to the Sage. The younger, a child of seven years with large
black eyes and a timid countenance, was huddling close to his brother,
a boy of ten, whom he greatly resembled in features, except that the
look on the elder's face was deeper and firmer.
Both were meanly dressed in clothes full of rents and patches. They sat
upon a block of wood, each holding the end of a rope which extended
upward and was lost amid the shadows above. The wind-driven rain
reached them and snuffed the piece of candle burning dimly on the
large round stone that was used to furnish the thunder on Good Friday
by being rolled around the gallery.
"Pull on the rope, Crispin, pull!" cried the elder to his little
brother, who did as he was told, so that from above was heard a faint
peal, instantly drowned out by the reechoing thunder.
"Oh, if we were only at home now with mother," sighed the younger,
as he gazed at his brother. "There I shouldn't be afraid."
The elder did not answer; he was watching the melting wax of the
candle, apparently lost in thought.
"There no one would say that I stole," went on Crispin. "Mother
wouldn't allow it. If she knew that they whip me--"
The elder took his gaze from the flame, raised his head, and clutching
the thick rope pulled violently on it so that a sonorous peal of the
bells was heard.
"Are we always going to live this way, brother?" continued
Crispin. "I'd like to get sick at home tomorrow, I'd like to fall
into a long sickness so that mother might take care of me and not
let me come back to the convento. So I'd not be called a thief nor
would they whip me. And you too, brother, you must get sick with me."
"No," answered the older, "we should all die: mother of grief and we
of hunger."
Crispin remained silent for a moment, then asked, "How much will you
get this month?"
"Two pesos. They're fined me twice."
"Then pay what they say I've stolen, so that they won't call us
thieves. Pay it, brother!"
"Are you crazy, Crispin? Mother wouldn't have anything to eat. The
senior sacristan says that you've stolen two gold pieces, and they're
worth thirty-two pesos."
The little one counted on his fingers up to thirty-two. "Six
You have read 1 text from English literature.
Next - The Social Cancer - 11
  • Parts
  • The Social Cancer - 01
    Total number of words is 4518
    Total number of unique words is 1541
    38.4 of words are in the 2000 most common words
    56.8 of words are in the 5000 most common words
    66.0 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 02
    Total number of words is 4695
    Total number of unique words is 1576
    40.4 of words are in the 2000 most common words
    58.3 of words are in the 5000 most common words
    67.4 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 03
    Total number of words is 4729
    Total number of unique words is 1619
    41.0 of words are in the 2000 most common words
    59.9 of words are in the 5000 most common words
    68.3 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 04
    Total number of words is 4515
    Total number of unique words is 1753
    39.1 of words are in the 2000 most common words
    57.2 of words are in the 5000 most common words
    68.1 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 05
    Total number of words is 4846
    Total number of unique words is 1441
    51.0 of words are in the 2000 most common words
    69.1 of words are in the 5000 most common words
    76.7 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 06
    Total number of words is 4950
    Total number of unique words is 1550
    51.2 of words are in the 2000 most common words
    68.8 of words are in the 5000 most common words
    77.1 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 07
    Total number of words is 5011
    Total number of unique words is 1622
    46.1 of words are in the 2000 most common words
    63.6 of words are in the 5000 most common words
    73.2 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 08
    Total number of words is 5068
    Total number of unique words is 1541
    47.5 of words are in the 2000 most common words
    66.3 of words are in the 5000 most common words
    74.6 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 09
    Total number of words is 5021
    Total number of unique words is 1613
    46.8 of words are in the 2000 most common words
    66.3 of words are in the 5000 most common words
    75.6 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 10
    Total number of words is 4917
    Total number of unique words is 1460
    51.5 of words are in the 2000 most common words
    70.3 of words are in the 5000 most common words
    77.1 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 11
    Total number of words is 5011
    Total number of unique words is 1441
    54.6 of words are in the 2000 most common words
    71.4 of words are in the 5000 most common words
    79.9 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 12
    Total number of words is 4943
    Total number of unique words is 1398
    53.7 of words are in the 2000 most common words
    71.5 of words are in the 5000 most common words
    80.7 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 13
    Total number of words is 4796
    Total number of unique words is 1395
    51.5 of words are in the 2000 most common words
    69.3 of words are in the 5000 most common words
    77.3 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 14
    Total number of words is 4941
    Total number of unique words is 1480
    52.4 of words are in the 2000 most common words
    70.8 of words are in the 5000 most common words
    79.0 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 15
    Total number of words is 4820
    Total number of unique words is 1478
    52.3 of words are in the 2000 most common words
    70.3 of words are in the 5000 most common words
    79.0 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 16
    Total number of words is 4993
    Total number of unique words is 1412
    53.1 of words are in the 2000 most common words
    73.9 of words are in the 5000 most common words
    81.2 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 17
    Total number of words is 4874
    Total number of unique words is 1667
    44.0 of words are in the 2000 most common words
    60.8 of words are in the 5000 most common words
    69.6 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 18
    Total number of words is 4664
    Total number of unique words is 1540
    46.8 of words are in the 2000 most common words
    66.1 of words are in the 5000 most common words
    75.5 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 19
    Total number of words is 4851
    Total number of unique words is 1614
    44.1 of words are in the 2000 most common words
    62.7 of words are in the 5000 most common words
    72.8 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 20
    Total number of words is 4897
    Total number of unique words is 1459
    51.2 of words are in the 2000 most common words
    68.7 of words are in the 5000 most common words
    78.8 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 21
    Total number of words is 4914
    Total number of unique words is 1354
    52.8 of words are in the 2000 most common words
    71.8 of words are in the 5000 most common words
    80.2 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 22
    Total number of words is 4891
    Total number of unique words is 1332
    56.5 of words are in the 2000 most common words
    74.3 of words are in the 5000 most common words
    81.3 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 23
    Total number of words is 4843
    Total number of unique words is 1528
    48.8 of words are in the 2000 most common words
    66.8 of words are in the 5000 most common words
    75.6 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 24
    Total number of words is 4842
    Total number of unique words is 1495
    52.0 of words are in the 2000 most common words
    69.6 of words are in the 5000 most common words
    78.3 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 25
    Total number of words is 4917
    Total number of unique words is 1456
    51.5 of words are in the 2000 most common words
    68.2 of words are in the 5000 most common words
    75.8 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 26
    Total number of words is 4995
    Total number of unique words is 1460
    51.5 of words are in the 2000 most common words
    69.3 of words are in the 5000 most common words
    77.9 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 27
    Total number of words is 4793
    Total number of unique words is 1426
    52.4 of words are in the 2000 most common words
    69.3 of words are in the 5000 most common words
    77.2 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 28
    Total number of words is 4997
    Total number of unique words is 1380
    50.7 of words are in the 2000 most common words
    71.9 of words are in the 5000 most common words
    80.0 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 29
    Total number of words is 4850
    Total number of unique words is 1438
    53.2 of words are in the 2000 most common words
    70.2 of words are in the 5000 most common words
    77.6 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 30
    Total number of words is 4802
    Total number of unique words is 1485
    51.7 of words are in the 2000 most common words
    69.7 of words are in the 5000 most common words
    78.4 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 31
    Total number of words is 4767
    Total number of unique words is 1358
    51.7 of words are in the 2000 most common words
    68.1 of words are in the 5000 most common words
    76.3 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 32
    Total number of words is 4677
    Total number of unique words is 1529
    46.5 of words are in the 2000 most common words
    63.4 of words are in the 5000 most common words
    70.8 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 33
    Total number of words is 4951
    Total number of unique words is 1378
    54.3 of words are in the 2000 most common words
    72.9 of words are in the 5000 most common words
    80.1 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 34
    Total number of words is 4933
    Total number of unique words is 1404
    55.5 of words are in the 2000 most common words
    73.3 of words are in the 5000 most common words
    81.0 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 35
    Total number of words is 4427
    Total number of unique words is 1770
    36.9 of words are in the 2000 most common words
    53.8 of words are in the 5000 most common words
    62.2 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 36
    Total number of words is 4510
    Total number of unique words is 1610
    38.8 of words are in the 2000 most common words
    55.8 of words are in the 5000 most common words
    63.8 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.
  • The Social Cancer - 37
    Total number of words is 1501
    Total number of unique words is 712
    44.4 of words are in the 2000 most common words
    60.2 of words are in the 5000 most common words
    66.6 of words are in the 8000 most common words
    Each bar represents the percentage of words per 1000 most common words.