During the course of my education, my landlord frequently carried me about the town, and pointed out the most remarkable things. Keba is the town next in size and importance to the capital of the kingdom of Potu. The inhabitants are distinguished for their sedateness and moderation; old age is more respected by them than by any other community. They are strangely addicted to the pitting of animals against each other; or, as they call it, "play fight." I wondered that so moral a people couldenjoy these brutal sports. My landlord noticed my surprise, and said, that throughout the kingdom it was the custom to vary their lives with a due mixture of earnest duties and amusing pleasures. Theatrical plays are very much in vogue with them. I was vexed, however, to hear that disputations are reckoned suitable for the stage, while with us they are confined to the universities.
At certain times in the year, disputants are set against each other, as we pit dogs and game cocks. High bets are made in favor of one or the other, and a premium is given to the winner.
Beside these disputants, who are called Masbakki, or boxers, various quadrupeds, wild as well as tame, are trained to fight as on our globe.
In this town a gymnasium is established, in which the liberal arts are taught with much success.
My landlord carried me, on a high festival day, to this academy. On this occasion a Madic, or teacher in philosophy, was elected. The candidate made a very prosy speech on some philosophical question, after which, without fartherceremony, he was entered, by the administrators, on the list of the public teachers.
On our way home from the academy, we met a criminal, led by three watchmen. By sentence of the kaki, he had been bled, and was now on his way to the city hospital. I inquired concerning his crime, and was answered, that he had publicly lectured on the being and qualities of God—a subject entirely forbidden in this country. Disputants on these matters are regarded as insane, and are always sent to the mad-house, where they are doctored, until they recover their sound reason. I exclaimed: Heaven and Earth! how would such laws operate on our globe, where thousands of priests quarrel every day about the divine attributes, the nature of spirits, and other secrets of the same character? Truly, here they would all be sent straight-way to the mad-house. These, among many other singular customs, I observed during my college life. Finally, the time came when, furnished with appropriate testimonies from the teachers, I was ordered to court. Here is my certificate. How angry and confused, was I, when I read it:—
"In accordance with your royal order, we hereby send the animal, which sometime since came down to us from the firmament; which animal calls itself man. We have, with sedulous care and patient industry, taught this singular creature in our school, and after a very severe examination, pronounce it to be very quick in its perceptions and very docile in its manners. Nevertheless, from its obtuse and miserable judgment—which we believe arises from its too hasty inferences—its ridiculous scepticism on unquestionable points, and its no less ridiculous credulity on doubtful ones, we may scarcely number it among sensible beings. However, as it is far quicker on its legs than any of our race, we humbly suggest, that it is very well adapted for the situation of a running-camp-footman. Written at our Seminary at Keba by your Highness' most humble servants.Nehek, Joktan, Rapasi, Kilak."
"In accordance with your royal order, we hereby send the animal, which sometime since came down to us from the firmament; which animal calls itself man. We have, with sedulous care and patient industry, taught this singular creature in our school, and after a very severe examination, pronounce it to be very quick in its perceptions and very docile in its manners. Nevertheless, from its obtuse and miserable judgment—which we believe arises from its too hasty inferences—its ridiculous scepticism on unquestionable points, and its no less ridiculous credulity on doubtful ones, we may scarcely number it among sensible beings. However, as it is far quicker on its legs than any of our race, we humbly suggest, that it is very well adapted for the situation of a running-camp-footman. Written at our Seminary at Keba by your Highness' most humble servants.
Nehek, Joktan, Rapasi, Kilak."
I returned sorrowfully to my landlord, and begged of him with tears in my eyes, to use his influence to alter the nature of my certificate from the Karatti, and to show them my testimony from the academy of Copenhagen, in which I was represented as a remarkable student. He replied to me, "that this diploma might be wellenough in Copenhagen, where probably the shadow was regarded more than the substance: the bark more than the sap; but here, where the kernel was more important than aught else, it was of no use."
He counselled me to bear my fate with patience, and assured me, in the politest manner, of his friendship. Having nothing more to say, I made ready, without delay, for the journey. There travelled in company with me several small trees, which had been educated with me in the seminary, and were now destined to the capital for preferment.
Our leader was an old Karatti, who rode on an ox, because from his age he could not walk. Our progress was very slow, so that three days were occupied in our passage. We had a quick and comfortable jaunt, if I except the meeting with some wild monkeys, that would spring towards me, and pester me now and then. They evidently supposed me to be one of their race. I could not suppress my anger, however, when I observed that the trees seemed to perceive this mistake of the monkeys, which gave the saplings food for laughter at my expense. I mustremark that I was carried to court in the same dress which I wore on my descent to the planet, with the boat-hook in my hand and the rope dragging after me. This was by order of the king, who wished to see me in my own bark.
At last, we entered the large and splendid capital of the kingdom of Potu.
We were first carried to a house, where all students from the country seminaries are received, for the purpose of refreshment. Here we prepared for an interview with the king. In the mean time our Karatti, or leader went before to announce us to the court. On his return, we were all ordered to follow him. On our way to court we met several small trees, with printed stories in their branches. These were literaryhawkers. I accidentally fixed my eye upon the title of one of these books. It was: "A true account of an entirely new and wonderful meteor, or flying dragon, which was seen last year in the heavens." I knew this was myself, and therefore purchased the book, for which three kilak—about two cents—were demanded. On the title page I found an engraving of myself, as I appeared while hovering over the planet, accompanied by boat-hook and rope. We now approached the castle, an extensive series of battlements and buildings, more distinguished for its strength and delicacy of finish than for splendor. It presented to my view a very singular, and, I may say rural, appearance, from the vast number of trees on the walls.
It was now noon, and the dinner hour. The king wishing to see me before he dined, I was brought alone to the dining hall. The king received me very graciously, uniting in a remarkable degree, while addressing me, mildness of tone with dignity of expression.
At my entrance into the hall, I knelt before the throne: the king demanded the meaning of the ceremony. Having told him the reason, heremarked, that such worship was due only to the Divinity. When I had raised myself, he put to me several questions—demanding how I had come down?—the reason of my journey—my name—where I came from, &c., all which questions I answered truly. Finally, he inquired concerning my religion, and was evidently much pleased with our creed. I was ordered to wait till dinner was over. At the table were seated with the King, the Queen, Prince, and Kadok, or great chancellor. At a certain sign, a maiden tree entered, bearing in her eight branches, as many dishes, which was the number daily served at the royal table. Another tree entered with eight bottles, filled with as many different juices. In the dinner conversation, frequent mention was made of myself.
After dinner, the King ordered me to show my testimony. After reading it, he looked at my legs. "The Karatti are perfectly right!" said he; "and their advice shall be followed." A Kiva, or secretary, was now sent for, to enter me, among others, in the royal register of promotion. This Kiva was a tree of remarkable external appearance; he had eleven branches—a singular number—and was able to write eleven letters at once. With this tree I afterwards became very intimate; he wrote all the letters which I, as footman, carried about the country.
On receiving my appointment, I went to bed. Although I was much fatigued, I could not get any sleep for a long while. However, I fell, at last, into an uneasy slumber, from which I was suddenly roused by an uncommonly large monkey, which, on opening my eyes, I found playing all manner of tricks with me, much to the amusement of several young trees, my companions. The king laughed heartily over the jokes of the monkeys, when they were related to him, but at the same time, ordered me to be clothed in the subterranean manner; that is, ornamented with branches, as I had been at my first arrival below ground. My European clothes were taken from me and hung up in the museum, with the following description attached:
dress of the creatures above ground.
After my fright from the monkey, I got no more sleep. In the morning I rose with the sun, and went to receive my charge for the day. Aninnumerable number of errands were given me to perform, together with letters and documents directed to all parts of the country.
This life I led four years; during my rambles I studied the character of the inhabitants, and copied, as far as possible, their habits. The people generally are distinguished for the politeness of their manners, and the sensibleness of their notions. The citizens of the town ofMaholki, only, are wanting in refinement and judgment; they are thorn trees; very obstinate and crabbed in disposition, and great gossips, withal; let one take you by the button and you cannot get away easily.
Each province is peopled by its own race of trees; in the country each village has one sect; but the large cities contain a mixed population.
I had a good opportunity, as courier-general, to observe the peculiarities of these people, and I shall now describe their polity and religion, their laws and sciences.
The kingdom ofPotuis enclosed within very narrow boundaries, and occupies but a small space of the inner globe.
The whole planetNazaris scarcely six hundred miles in circumference, and may be travelled over its whole extent without guide or interpreter, for there is but one language throughout. As the Europeans on our globe take the first rank among the nations, so are thePotuansdistinguished among the nations ofNazarfor their virtue and understanding.
The roads are dotted by stone pillars, which, covered with inscriptions, denote every mile; affixed to them are hands pointing the road to every city and village;—splendid cities and prosperous villages! The country is intersected by greater and lesser canals, on which boats propelled by oars, skim with wonderful celerity. The oars are driven by self-moving machines, so quietly that very little motion is given to the water. The planet Nazar has the same motion with the earth, and all the peculiarities of the latter planet: night and day; spring, summer, autumn, and winter. The inhabitants consist of oak, lime, poplar, thorn, and pine trees, from which the months—there being six in each subterranean year—take their names.
The chronology is peculiar, being fixed by remarkable occurrences. Their oldest tradition is, that three thousand years ago, a mighty comet appeared, immediately after which followed a flood, which swept off all the races of trees, animals, &c., with the exception of one or two of each race, who saved themselves upon a high mountain, and from whom descended the present inhabitants. Corn and other grain with thefruits common to Europe, grow here in great profusion. The waters are filled with fish, and upon the banks of the rivers are seated splendid country houses. Their drink is prepared from certain herbs, which bloom at all times of the year.
InPotuis established a very useful law called the "generation law."
This law varies the liberties and advantages of the people according to the number of children each one possesses. Thus, he who is the father of six children is exempted from all common and extraordinary taxes. Therefore generation is quite as useful and desirable in this country as on the earth it is burthensome and dangerous: below ground never was such a thing imagined as a small-pox-tax.
No one can hold two offices at once. It is thought that each office, however small, requires the sole attention of its occupant, and that none should be employed in that which they do not understand.
I remember to have heard the philosopherRakbasispeak thus: "Every one should know his own talents, and should impartially judge ofhis own merits and faults; otherwise the actor must be considered more sensible than natural men; for he chooses, not the best part, but that which he can execute best. Shall we allow the actor to be wiser on the stage than we in life?"
The inhabitants of this kingdom are not divided into classes; those alone being regarded who are noted for virtue and industry. The highest rank, if rank it may be called, is given to those who possess the greatest number of branches, they being enabled to do the most work.
The system of religion inPotuis very simple.
It is forbidden, under pain of banishment to the firmament, to explain the holy books; whoever dares to dispute the being and nature of the Deity, is sent to the mad-house and is bled. It is foolish, they say, to attempt to describe that to which our senses are as blind as the eyes of the owl in sunshine. All agree in worshiping a superior being, whose omnipotence has created and whose providence maintains all things.Each one is permitted to think and worship as he pleases; they only who publicly attack the prevailing religion, are punished as peace-disturbers. The people pray seldom, but with so ardent a devotion, that a looker-on would think them enraptured during the continuance of the prayer.
I told them that it was our custom to pray and sing psalms, while at our domestic duties. This they blamed. "An earthly king," said they, "would be angry should one who came to petition for something, brush his clothes and comb his hair in the presence of his sovereign."
They have many curious notions of religion, which they defend very artfully; for example, when I remarked to some of them whose friendship I had gained, that they could not expect to be blessed after death, since they walked in darkness here, they answered: "He, who with severity condemned others, was himself in danger of being condemned."
I once advised them to pray every day. They did not deny the importance of prayer, but thought true religion consisted in obeying the will of God. "Suppose," continued they, "that a king has two kinds of subjects: some errevery day, violating from ignorance or malice the ruler's commands; they come each day with petitions and deprecations to the palace, beg pardon for their faults, and depart only to recommit them.
"The others come seldom, and never voluntarily to court, but execute faithfully and diligently every of the king's commands, and thereby evince the respect and loyalty due to him.
"Will not the king think these deserving of his love, as good subjects and faithful; but, on the contrary, those as evil subjects, burthensome as well for their misdeeds as for their frequent petitions?"
There are five festival days during the year. The first of these, which takes place at the beginning of the oak month, is solemnized with great devotion, in dark places, where not a ray of light is suffered to enter, signifying that the being they worship is inconceivable. The festival is called the "inconceivable-God's-day." The whole day, from sunrise to sunset, the people remain immovable, engaged in earnest and heart-felt prayer. In the four other festivals, thanks to God for his blessings form the principal ceremonies.
In the kingdom of Potu the crown is inherited, as with us, by the eldest son of the king, whose power is absolute. The government, however, is rather fatherly than tyrannical. Justice is not meted and bounded by law alone, but is the result of principle, a principle of the widest philosophic comprehension. Thus, monarchy and liberty are closely united, which otherwise would be inimical to each other. The ruler seeks to maintain, as far as possible, an equality among his subjects. Honors are not limited to anyclass; but the poorer and more ignorant are called upon to receive their opinions from and submit to the decisions of the richer and more intelligent: the young are to respect the aged.
The annals of Potu show that some centuries ago, certain classes were highly favored by the laws to the exclusion of the great body of the people; frequent disturbances had been the result of this favoritism, till a citizen of the town Keba, proposed an alteration in the laws, by which all distinctions of class were abolished, and while the office of king should still remain hereditary, all the other officers of government should be subject to the will of the people, all of whom should be allowed to vote, who could read and write, at least, their names.
According to the custom of the subterraneans in such affairs, this intelligent and patriotic citizen was led to the market-place, with a rope about his neck: his proposition was considered, and after grave deliberation was adopted, as conducive to the general interest.
The mover was then carried in triumph through the city, honored by the grateful shouts of the people.
He, who has the most numerous offspring, is regarded as the most deserving citizen; he is honored above all others, without exception.
Such men are looked upon as heroes, and their memory is sainted by posterity. They only receive the name, which on the earth is awarded to the disturbers and enemies of the race—the name of—great!
It is very easy to conceive of the degree in which Alexander and Julius Cæsar would be prized by this people; both of whom not only had no children themselves, but murdered millions of the offspring of others.
I remember to have read the following inscription on the tomb of a Keban peasant:
"Here lies Jorktan the great, the hero of his time, father of thirty children."
Among the court officers the Kadori, or grand-chamberlain, is the superior. Next after him comes the Smizian, or treasurer. In my time, the seven-branched widow, Kahagna, filled the latter place. She was a virtuous and industrious woman; although her duties were many and important, she nursed her child herself. I remarked once, that I thought this to be troublesome and unfit for so great a lady. I was replied to in this wise: "For what purpose has nature given breasts to woman? for the ornament of the body alone,—or for the nourishment of their children?"
The crown prince was a child of six years; his governor was the wisest tree in the kingdom. I have seen an abstract of moral philosophy and policy, written by him for the use of the prince, the title of which is Mahalda Libal Helit, which in the subterranean language means, The Country's Rudder. It contains many fundamental and useful precepts, of which I recollect the following:
"1st. Neither praise nor blame should be too hastily credited; judgment should be deferred until accurate knowledge of the matter is obtained.
"2d. When a tree is accused of any crime, and the accusation is supported, then the life of the culprit must be examined, his good and evil actions must be compared, and judgment be given according to the preponderance of either.
"3d. The king must be accurately acquainted with the opinions of his subjects, and must strive to keep union among them.
"4th. Punishment is not less necessary than reward. The former restrains evil; the latter promotes good.
"5th. Sound reason teaches that especial regard should be had to the fitness of candidates to public offices; but, though piety and honesty go to form the greatest merit, yet, as the appearance of these virtues is often imposed on us for the reality, no tree should be severely judged till he gets into office, when he will show himself what he is.
"6th. To make a treasurer of a poor man, or a bankrupt, is to make a hungry wolf purveyor of the kitchen. The case of a rich miser is still stronger; the bankrupt or the penniless may set bounds to their peculation; the miser never has enough.
"7th. When the prevalence of vice renders a reformation necessary, great care and deliberation must be used; to banish at once, and in a mass, old and rooted faults, would be like prescribing laxative and restringent medicines at the same time to an invalid.
"8th. They who boldly promise everything, and take upon themselves many duties, are either fools who know not their own powers or the importance of affairs, or are mean and unjust citizens who regard their own and not their country's welfare."
In this kingdom are three academies; one in Potu, one in Keba, and one in Nahami.
The sciences taught in them are history, political economy, mathematics, and jurisprudence. Their theological creed is so short that it can be written on two pages. It contains this doctrine simply, that God, the creator of all things, shall be loved and honored; and that He will, in an other life, reward us for our virtues and punish us for our vices. Theology forms no part of an academical course, as it is forbidden by law todiscuss these matters. Neither is medicine numbered among the studies; for, as the trees live moderately, there is no such thing as internal disease.
The students are employed in solving complicated and difficult questions, and he who most elegantly and clearly explains his question, is entitled to a reward. No one studies more than one science, and thus each gets a full knowledge of his peculiar subject.
The teachers themselves are obliged to give, each year, a proof of their learning. The teachers of philosophy are required to solve some problem in morals; the historians, toelaboratesome passage in history; the jurists, to elucidate some intricate point of law; these last are the only professors expected to be good orators. I told them that the study of rhetoric was common to all students in our colleges, and that all studies were merged in it. They disapproved of this, saying, that should all mechanics strive to make a masterly shoe, the work of most would be bad, and the shoemakers alone would win the prize.
Besides these academies, there are preparatorygymnasiums, where great pains are taken to discover the bent of the young, that they may be brought up in that science to which they are best fitted. While I was at the seminary of Keba, the bishop had four sons there, preparing for a military course; four others, whose father was a counsellor, were learning mechanical arts, and two maidens were studying navigation. The rank and sex of the scholars are entirely overlooked, in their regard to fitness and propriety.
He who challenges another to fight, loses forever his right to use weapons, and is condemned to live under guardianship, as one who cannot curb his passions or temper his judgment. I observed that the names of parties who go to law, are kept secret from the judge, he not being an inhabitant of the place where the trial is carried on. The object of this singular law is to prevent all partiality and bribery on the part of the judge, by withholding from him all knowledge of the influence or property of the litigants.
Justice is executed without regard to persons. The king, indeed, is not required to appear incourt, but after death, his memory is put to the bar of public opinion, and his life is vindicated or condemned through the peoples' advocates. This trial takes place before the Senate, and judgment is freely pronounced according to the weight of the evidence. A herald proclaims the decision, which is inscribed on the king's monument. The words used in these trials are: Praiseworthy,—good,—not bad,—moderate,—tolerable. Sentence must be pronounced by one of these words.
The Potuans give the following reason for this custom. The living king cannot be brought to justice without causing rebellion. As long as he lives, the people owe to him blind obedience and constant reverence. But when the king is dead, the bond between them is dissolved, and, his memory belonging to them, they are bound to justify it as his virtues and vices principally affected themselves.
The Potuanic annals show that for centuries only one king has received the last degree of judgment—tolerable—or, in their tongue:Rip-fac-si. This was KingMikleta. Although the Potuans are well versed in arms, and defendthemselves bravely, when attacked, they never make war on others.
But this king excited by a miserable desire to extend the borders of his empire, entered into an offensive war with his neighbors, and subdued many of them.
The Potuans gained, indeed, in power and wealth, but they suffered more from the loss of friendship and the increase of fear and envy in the conquered. The honorable regard for justice and equity, to which they had hitherto owed their prosperity and supremacy, began from that time to fade. On the death of Mikleta, however, the people recovered from their folly, and showed their regret for it, while at the same time they regained the good will of their neighbors, by putting a blot upon the memory of their ruler.
But, to return to myself. I took but little pleasure in associating with my companions, a set of absurd trees, who constantly ridiculed me for my quick perception.
This quality, I have already said, I was blamed for, very early in my career but by learned trees, with grave and dignified complaisance.These saplings, on the contrary, pestered me with silly nicknames. For example, they took a malicious delight in calling me Skabba, which means an untimely or unripe thing.
I had now performed the toilsome duties of a courier for two years, having been every where with orders and letters. I was tired of this troublesome and unbecoming business. I sent to the king petition after petition, asking for my discharge, and soliciting for a more honorable appointment. But I was repeatedly refused, for his majesty did not think my abilities would warrant promotion. He condescended to refer me to the laws and customs, which allowed those only to be placed in respectable and important offices, who were fitted for them by talent and virtue. It was necessary, he continued, that I should remain where I was, till I could, by my merits, pave my way to distinction. He concluded thus:
Study to know yourself, is wisdom's rule;The wise man reasons,—blunders, still, the fool.Strive not with feeble powers great weights to move,Before your shoulders long experience prove.
Study to know yourself, is wisdom's rule;The wise man reasons,—blunders, still, the fool.Strive not with feeble powers great weights to move,Before your shoulders long experience prove.
I was thus obliged to remain, as patiently as I could, in my old service, amusing myself in thinking how to bring my talents to the light. In my continual journeys about the country, I studied the nature of the people, the quality of the soil; and, in short, became accurately acquainted with every thing worthy of observation. That I might not forget any thing, I used myself to write notes of each journey. These notes I enlarged afterwards, as well as I could, and was thus enabled to deliver to the king a volume of considerable size.
I soon observed that this work was far from being displeasing to his majesty. He read it through with attention, and then recommended it to the senate with much ceremony. It wassoon determined that I should be made use of to discover and make known whatever there was of interest throughout the planet. Truly! I expected some other reward for my sleepless nights and laborious days, than still greater burthens, still heavier travail. But I could only in silence sigh with the poet:
"Alas! that Virtue should be praised by all,—Should warm, with its mild beams, all hearts:Yet mock and freeze its owner."
"Alas! that Virtue should be praised by all,—Should warm, with its mild beams, all hearts:Yet mock and freeze its owner."
However, as I have always had a great desire to see and hear every thing new, and expected, withal, a magnificent reward from the really kind-hearted king on my return, I set about this work with a kind of pleasure.
Although the planet Nazar is but about six hundred miles in circumference, it seems, to the trees, of vast extent, principally on account of their slow movement. No Potuan could go round it in less time than two years, whereas, I, with my long legs, could traverse it easily in two months.
I set out on this journey in the Poplar month.
Most of the things which I shall now relate, are so curious, that the reader may be easilybrought to believe them to be written from mere whim, or at least to be poetical contrivance. The physical and moral diversities are so many and so great, on this planet, that a man who has only considered the difference between the antipodal nations of the earth, can form but a faint idea of the same. It must be observed that the nations of Nazar are divided by sounds and seas, and that this globe is a kind of Archipelago.
It would be wearisome to relate all my adventures, and I shall limit my remarks to those people who seemed to me the most remarkable.
The only things which I found in common with all, were figure and language. All were trees. But in customs, gestures, and sense, so great was the diversity, that each province appeared like a new world.
In Quamso, the province next to Potu, the inhabitants are entirely oak trees. They know not of bodily weakness or disease, but arrive in perfect and continued health to a very great age. They seem to be the most fortunate of all creatures; but I found, after some intercourse with them, that this assumption was a great mistake. Although I never saw any of themsad, yet none appeared to be happy. The purest heaven is never impressive, but after a storm; so happiness is not appreciated by these oaks, because it is never interrupted; they bless not health, because they are never sick. They spend their lives in tame and uninterrupted indifference. Possessed of little politeness and goodness of heart, their conversation is cold and cheerless; their manners stiff and haughty. Without passions, they are crimeless; without weakness, they are pitiless.
Those alone to whom pain and sickness bring the remembrance of their mortality, learn in their own sufferings, to sympathise with and compassionate the woes of others.
I was now in a land, where I had a living proof of how much the occurrence of pain and the fear of death tend to produce mutual love and cheerful converse among fellow beings. Here, for the first time, I came to know the folly and sin of grumbling at the Creator, for bringing upon us trouble and suffering, which are really good for us, and which produce the happiest consequences.
The province Lalak, which is sometimescalled Maskatta, or the Blessed Land, was the next in the order of my journey. This land is very appropriately named. All things spring forth spontaneously:
Here, between melon vines and moist strawberry,Flow milky brooks and amber streams of mead;There, luscious wine, from crystal, spouts more merry,As Bacchus from his slumber had been freed.Far down along the mountain's verdant side,The limpid juice, with golden lustre, ripples.In dales, soft undulating, oozing glideSweet waters, out of teeming nature's nipples;And trees of Paradise their branches reach,Bending with purple plum and mellow peach.From all the land nutritious savors rise,To bless its sons, then mount to scent the skies.
Here, between melon vines and moist strawberry,Flow milky brooks and amber streams of mead;There, luscious wine, from crystal, spouts more merry,As Bacchus from his slumber had been freed.Far down along the mountain's verdant side,The limpid juice, with golden lustre, ripples.In dales, soft undulating, oozing glideSweet waters, out of teeming nature's nipples;And trees of Paradise their branches reach,Bending with purple plum and mellow peach.From all the land nutritious savors rise,To bless its sons, then mount to scent the skies.
These advantages do not, by any means, make the inhabitants happy. It occurred to me, that laborers in harsher climates are much better off than these people, who necessarily languish in idleness and luxury.
Next to Lalak is Mardak, inhabited by cypresses. Of these are different descents or races, determined by the number or shape of their eyes. Here is a list of the varieties:
Nagiri, who have oblong eyes; to whom all objects appear oblong.
Naquire, whose eyes are square.
Palampi, who have very small eyes.
Jaraku, with two eyes, which are turned in opposite directions.
Mehanki, with three eyes.
Panasuki, with four eyes.
Harramba, whose eyes occupy the whole forehead; and finally,
Skodolki, who have a single eye in the neck.
The most numerous and powerful of these races, are the Nagirians. Kings, senators and priests are always chosen from this class. None are admitted to any office, but those who acknowledge and testify by oath, that a certain table, dedicated to the sun and placed in the temple, is oblong. This table is the holiest object of mardakanic worship. The oath, to be taken by aspirants to honors, is as follows:
"Kaki manaska quihampu miriac jakku, mesimbrii caphani crukkia, manaskar quebriac krusondora."
In English:
"I swear, that the holy table of the sun seems oblong to me, and I promise to remain in this opinion until my last breath."
When the neophyte, of either class, has sworn this oath, he is taken up among the Nagirians, and is qualified for any office. On the day after my arrival, as I walked in the market-place, I met a party bearing an old man to the whipping post. I asked them the nature of his offence, and was told that he was a heretic, who had publicly declared that the holy table of the sun appeared square to him.
I immediately entered the temple, being curious to know whether or not my eyes were orthodox. The table was certainly square to my view, and I said so to my landlord, on my return. This tree, who had been recently appointed a church-warden, drew a deep sigh on this occasion, and confessed that it also seemed square to him, but that he dared not express such an opinion, openly, from fear of being ejected from office, if not worse.
Trembling in every joint, I quietly left this region, fearful that my back might suffer on account of my heterodox vision.
The duchy of Kimal is considered the mightiest and richest of the states on this planet. There are numberless silver mineswithin its borders: the sand of its rivers is colored by gold, and its coasts are paved with pearl oysters of the finest water.
The people of this province, nevertheless, are more miserable than those of any other I visited. They are miners, gold-strainers and pearl-divers, condemned to the most infamous slavery, drenched in water, or secluded from air and light, and all for the sake of dear gain. How strange and senseless is the lust for brilliant baubles!
The possessors of wealth are obliged to keep a continual watch over their property, for the land is full of robbers. None can travel without an armed retinue. Thus, this people, on which their neighbors look with longing eyes, should deserve pity rather than excite envy. Fear, mistrust and jealousy rage in all hearts: each regards his neighbor as an enemy. Sorrows and terrors, sleepless nights, pale faces and trembling hands are the fruits of that very wealth, which their neighbors look upon as the greatest good.
My wanderings through Kimal were the most unpleasant and dangerous in all my experience. My course was towards the east. I journeyedamong many people, who were generally polite and social, but whose customs were not singular enough to merit particular attention. I had much cause to wonder, when I came among the Quambojas, in whom nature was entirely perverted. The older these people grow, the more lustful they become. Rashness, lasciviousness and roguery increase with years. None are suffered to hold offices after the fortieth year. At this age, the wildness and moral insensibility of boyhood begins; the sports of childhood, only, are tolerated. The tree becomes a minor, and is placed under the guardianship of his younger relations.
I did not think it advisable to remain long in Quamboja, where in a few years, I should be sentenced to become a child again.
I witnessed a perversion of a different kind in Kokleku. In the former province, nature is the agent of this perversion; here the law is the agent. The Koklekuans are juniper trees.
The males alone cook and perform all domestic duties. In time of war, they serve in the army, but always in the ranks. To the females, are entrusted all civil, divine and military offices.The females reason thus: The males are endowed with greater bodily strength, and greater powers of endurance; therefore, it is clear that nature intended them to do all the work. But this will keep them so busy, that they will not have time to think. Moreover, as continual physical labor degrades the mind, if they should presume to think, their thoughts would be puerile, and practically useless. Therefore, it is plain, that to the females belongs the direction of affairs. The lady of the house may be found in the study with books and papers about her, while the master is in the kitchen cooking and washing.
I saw many mournful effects of this inconsistent custom.
In other places, females are to be found, who bring their chastity to market and trade with their charms. Here the young males sell their nights, and for this end congregate in certain dwellings, before which signs are hung out. When these males get to be too troublesome, they are punished as prostitutes are, elsewhere. Females stroll about the streets, beckon to the men, stare at them, whistle and cry psh! tothem; chuckle them under the chin and do all manner of tricks, without the least sense of shame. These females boast of their victories, as dandies, with us, plume themselves on their intimacy with ladies, whose only favor may have been a sharp box on the ear. None are here blamed for besieging a young male with love letters and presents. But a young fellow would be looked upon as having outraged all decency, should he stammer out a faint yes, to the first entreaty of a young female.
At the time I was in the country a terrible commotion arose on account of the violation of a senator's son by a young virgin. She was generally condemned for this high-handed and abominable action. The friends of the youth insisted that she should be prosecuted, and if the crime were proved, sentenced to mend the young fellow's honor by marrying him, especially as it could be sworn to that he had lived a pure and virtuous life till this libertiness had seduced him.
Blessed Europe! I exclaimed on this occasion; thrice blessed France and England! where the names—weaker sex—frail vessels—are no idle names:—where the wives are so entirely subjected to their husbands that they seem to be rather machines or automatons than creatures endowed with free will and noble aspirations!
The most splendid building in Kokleku is the Queen's harem, in which three hundred beautiful young fellows are shut up for life. So jealous is the queen, that no female is allowed to approach the walls within one hundred yards. Never beholding any of their race but the queen and a few dried-up and ugly spinsters, the poor creatures vegetate, mindless and joyless.
Having heard, accidentally, that my form had been praised in the presence of the queen, I hastily escaped from this unnatural and execrable land: