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 creed1 is so short that it can be written on two pages. It contains this doctrine2 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 virtues3 and punish us for our vices4. Theology forms no part of an academical course, as it is forbidden by law to discuss 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 peculiar5 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, to elaborate some passage in history; the jurists, to elucidate6 some intricate point of law; these last are the only professors expected to be good orators7. I told them that the study of rhetoric8 was common to all students in our colleges, and that all studies were merged9 in it. They disapproved10 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 preparatory gymnasiums, where great pains are taken to discover the bent11 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 bishop12 had four sons there, preparing for a military course; four others, whose father was a counsellor, were learning mechanical arts, and two maidens13 were studying navigation. The rank and sex of the scholars are entirely14 overlooked, in their regard to fitness and propriety15.
He who challenges another to fight, loses forever his right to use weapons, and is condemned16 to live under guardianship17, as one who cannot curb18 his passions or temper his judgment19. 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 bribery20 on the part of the judge, by withholding21 from him all knowledge of the influence or property of the litigants22.
Justice is executed without regard to persons. The king, indeed, is not required to appear in court, but after death, his memory is put to the bar of public opinion, and his life is vindicated23 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 herald24 proclaims the decision, which is inscribed25 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 obedience26 and constant reverence27. But when the king is dead, the bond between them is dissolved, and, his memory belonging to them, they are bound to justify28 it as his virtues and vices principally affected29 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 King Mikleta. Although the Potuans are well versed30 in arms, and defend themselves bravely, when attacked, they never make war on others.
But this king excited by a miserable31 desire to extend the borders of his empire, entered into an offensive war with his neighbors, and subdued32 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 equity33, to which they had hitherto owed their prosperity and supremacy34, began from that time to fade. On the death of Mikleta, however, the people recovered from their folly35, and showed their regret for it, while at the same time they regained36 the good will of their neighbors, by putting a blot37 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 ridiculed38 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 dignified39 complaisance40. These saplings, on the contrary, pestered41 me with silly nicknames. For example, they took a malicious42 delight in calling me Skabba, which means an untimely or unripe43 thing.
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1 creed | |
n.信条;信念,纲领 | |
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2 doctrine | |
n.教义;主义;学说 | |
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3 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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4 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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5 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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6 elucidate | |
v.阐明,说明 | |
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7 orators | |
n.演说者,演讲家( orator的名词复数 ) | |
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8 rhetoric | |
n.修辞学,浮夸之言语 | |
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9 merged | |
(使)混合( merge的过去式和过去分词 ); 相融; 融入; 渐渐消失在某物中 | |
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10 disapproved | |
v.不赞成( disapprove的过去式和过去分词 ) | |
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11 bent | |
n.爱好,癖好;adj.弯的;决心的,一心的 | |
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12 bishop | |
n.主教,(国际象棋)象 | |
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13 maidens | |
处女( maiden的名词复数 ); 少女; 未婚女子; (板球运动)未得分的一轮投球 | |
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14 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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15 propriety | |
n.正当行为;正当;适当 | |
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16 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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17 guardianship | |
n. 监护, 保护, 守护 | |
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18 curb | |
n.场外证券市场,场外交易;vt.制止,抑制 | |
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19 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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20 bribery | |
n.贿络行为,行贿,受贿 | |
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21 withholding | |
扣缴税款 | |
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22 litigants | |
n.诉讼当事人( litigant的名词复数 ) | |
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23 vindicated | |
v.澄清(某人/某事物)受到的责难或嫌疑( vindicate的过去式和过去分词 );表明或证明(所争辩的事物)属实、正当、有效等;维护 | |
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24 herald | |
vt.预示...的来临,预告,宣布,欢迎 | |
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25 inscribed | |
v.写,刻( inscribe的过去式和过去分词 );内接 | |
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26 obedience | |
n.服从,顺从 | |
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27 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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28 justify | |
vt.证明…正当(或有理),为…辩护 | |
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29 affected | |
adj.不自然的,假装的 | |
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30 versed | |
adj. 精通,熟练 | |
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31 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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32 subdued | |
adj. 屈服的,柔和的,减弱的 动词subdue的过去式和过去分词 | |
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33 equity | |
n.公正,公平,(无固定利息的)股票 | |
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34 supremacy | |
n.至上;至高权力 | |
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35 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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36 regained | |
复得( regain的过去式和过去分词 ); 赢回; 重回; 复至某地 | |
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37 blot | |
vt.弄脏(用吸墨纸)吸干;n.污点,污渍 | |
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38 ridiculed | |
v.嘲笑,嘲弄,奚落( ridicule的过去式和过去分词 ) | |
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39 dignified | |
a.可敬的,高贵的 | |
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40 complaisance | |
n.彬彬有礼,殷勤,柔顺 | |
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41 pestered | |
使烦恼,纠缠( pester的过去式和过去分词 ) | |
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42 malicious | |
adj.有恶意的,心怀恶意的 | |
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43 unripe | |
adj.未成熟的;n.未成熟 | |
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