This people he considers to have been a race of Huns, afterwards Tartars, and of whom the Chinese historians relate the most extraordinary traditions. According to these writers, the capital of the Ta Tsins was a hundred leagues in circumference3, and was adorned4 by five palaces, situate ten leagues from each other. The people were, moreover, according to these accounts, most comely5 and tall, like the Chinese: hence 395 were they called Ta, great, and Tsin, China. It appears, moreover, evident that the doctrines6 and fables7 of the Boudha are similar to those of Wooden, or Odin.
Thus do we find the laws of retaliation8 and compensation as pertinaciously9 observed by the Chinese, as by the inhabitants of ancient Germania, although amongst the former duels10 are unknown. According to the magnitude of the offence, the infliction12 of the bamboo is ordered: ten strokes for a verbal affront13; twenty, for a blow, or a kick; fifty, for tearing off a certain quantity of hair; and eighty, for throwing dust in the face; while life atones15 for life.
According to the laws of Zoroaster, in a work attributed to him, called the Zend-Avesta, abridged16 in a compendium17 entitled the Sad-er, or the gates,—intending to strike a blow constitutes the offence called Agnerefte; to give it is the Eonvereschte. The first misdemeanor is punished with five blows; the second, with ten; increased in aggravated18 cases, and on reiteration19 of the offence. To inflict11 a wound that requires more than two days to heal, is an Aredosch; and to strike a man behind, a Khor. The punishment of the first, is fifteen strokes; of the second, thirty lashes20, inflicted21 with a leather strap22.
In Japan, instead of fighting duels, the parties endeavour to display their valour by committing suicide. It is related that two officers of the household 396 of the Emperor having met on the staircase of the palace, their sabres happened to entangle23: words arose; one of them imputed24 the affair to accident, adding, that the quarrel was between the two swords, and the one was as good as the other. “We shall see that presently,” replied his adversary25, and with these words he drew his weapon, and plunged26 it into his own breast. The other, impatient to display similar courage, hurried away, in order to serve up a dish that he was carrying to the Emperor’s table, which having done, he returned to his opponent, who was at the point of death; but on finding that he was still alive, he also plunged his sword into his own body, adding, “You should not have had the start of me, had not my duties obliged me to attend the Emperor. I die, however, contented27, since I have proved to you and to the world, that my sabre is as trusty as your own.”
Under such regulations it may be easily imagined that duels in Japan are rare, and quarrels not frequent. Each street has a resident police officer, called an Ottona. In the event of any difference arising, he calls upon the parties to come to some amicable28 arrangement, and has the power of incarcerating29 the persons who hesitate in following his advice. When a quarrel or an affray takes place, the inhabitants of the street are obliged to check it, and if one of the party is killed, the survivor30 is put to 397 death, and three of the principal neighbouring families are placed under interdict31 for several months, while the other citizens in the vicinity are condemned32 to some hard labour. When a man dies, an inquest is invariably held on the body, to ascertain33 that it bears no marks of violence, for a violent death must be avenged34 somehow or other.
Amongst the Arabs we again have the Germanic vindictive35 retaliation: each family is considered the guardian36 and avenger37 of its own rights. Their susceptibility of an offence is most punctilious38, and as Niebuhr observes, “the honour of their women, and their beards, is equally dear to them.” An expression of contempt can only be washed off by the blood of the offender39, and their inveterate40 hate, and thirst of revenge, frequently brood and smoulder for years, until an opportunity offers to glut41 their revenge. No compensation can atone14 for the loss of life: the existence of the murderer is placed in the hands of the relatives of the deceased; but it is not always the life of the assassin alone that can gratify them,—they will fix upon some innocent member of his family, whose existence may be the most precious to his friends. When their victim is murdered, his family and his clan42 will, in their turn, meditate43 on the most refined means of avenging44 his fall. Thus do these bloody45 feuds46 398 exist for centuries, and revenge is transmitted down as an honourable47 heir-loom.
Amongst the American Indians we observe similar acts of vengeance48. An Indian had a quarrel with one of his countrymen, who bit him severely49 in the hand; the latter declared himself maimed, and demanded a combat. The day is fixed50; the tribe assembled. The champions advance: the offended is armed with a musket51; the offender is without any weapon; both are painted of different colours. The parties approach each other running, but halt at fifteen paces distance. The man without arms presents his breast to his antagonist52, who, quietly resting on his piece, takes a draught53 out of his gourd54, and calmly looks around him. On a sudden he utters a loud and wild shriek55, fires, and brings down his foe56. While the offender is weltering in his blood, the other gives up his musket to the son, or a near relation of the dying man; he then retreats some paces, takes a firm stand, points with his finger to the region of the heart, and in turn receives his mortal wound. It appears that in all such cases it is necessary that both parties should perish.
Such are the notions of honour amongst uncivilised nations and infidels! Can we, as Christians57, boast of a higher sense of justice, and of respect to the laws of God and man? Alas58! 399 might not the unbelievers whom we seek to reclaim59 by the mild doctrines of the Saviour60, have too frequently reason to reply to us in the words of the Inca to the murderous Castilian, “I should not wish to go to thy Heaven, if I am to meet thee there.” The following anecdote61 will show that barbarians62, as we are pleased to denominate them, can afford a bright example to the most refined nations of Europe.
In 1690, a quarrel arose between two sons of Muly Ismael, Emperor of Morocco: a combat took place, which was interrupted, and they were both brought in chains before their father, who thus addressed them:—“I am rejoiced to see you still amongst the living, although you both should have fallen in the combat. It appears that you imagined that you no longer possessed63 a father, or that you had forgotten that you were my sons. Mild as lambs when I am with you, you are each more furious than a roaring lion when I am away. I still live, and you have dared to have recourse to arms.” So saying, he ordered that staves should be put into their hands, and that they should chastise64 each other in his presence.
END OF THE FIRST VOLUME.
点击收听单词发音
1 ken | |
n.视野,知识领域 | |
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2 denomination | |
n.命名,取名,(度量衡、货币等的)单位 | |
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3 circumference | |
n.圆周,周长,圆周线 | |
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4 adorned | |
[计]被修饰的 | |
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5 comely | |
adj.漂亮的,合宜的 | |
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6 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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7 fables | |
n.寓言( fable的名词复数 );神话,传说 | |
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8 retaliation | |
n.报复,反击 | |
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9 pertinaciously | |
adv.坚持地;固执地;坚决地;执拗地 | |
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10 duels | |
n.两男子的决斗( duel的名词复数 );竞争,斗争 | |
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11 inflict | |
vt.(on)把…强加给,使遭受,使承担 | |
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12 infliction | |
n.(强加于人身的)痛苦,刑罚 | |
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13 affront | |
n./v.侮辱,触怒 | |
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14 atone | |
v.赎罪,补偿 | |
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15 atones | |
v.补偿,赎(罪)( atone的第三人称单数 );补偿,弥补,赎回 | |
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16 abridged | |
削减的,删节的 | |
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17 compendium | |
n.简要,概略 | |
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18 aggravated | |
使恶化( aggravate的过去式和过去分词 ); 使更严重; 激怒; 使恼火 | |
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19 reiteration | |
n. 重覆, 反覆, 重说 | |
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20 lashes | |
n.鞭挞( lash的名词复数 );鞭子;突然猛烈的一击;急速挥动v.鞭打( lash的第三人称单数 );煽动;紧系;怒斥 | |
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21 inflicted | |
把…强加给,使承受,遭受( inflict的过去式和过去分词 ) | |
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22 strap | |
n.皮带,带子;v.用带扣住,束牢;用绷带包扎 | |
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23 entangle | |
vt.缠住,套住;卷入,连累 | |
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24 imputed | |
v.把(错误等)归咎于( impute的过去式和过去分词 ) | |
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25 adversary | |
adj.敌手,对手 | |
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26 plunged | |
v.颠簸( plunge的过去式和过去分词 );暴跌;骤降;突降 | |
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27 contented | |
adj.满意的,安心的,知足的 | |
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28 amicable | |
adj.和平的,友好的;友善的 | |
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29 incarcerating | |
vt.监禁,禁闭(incarcerate的现在分词形式) | |
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30 survivor | |
n.生存者,残存者,幸存者 | |
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31 interdict | |
v.限制;禁止;n.正式禁止;禁令 | |
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32 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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33 ascertain | |
vt.发现,确定,查明,弄清 | |
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34 avenged | |
v.为…复仇,报…之仇( avenge的过去式和过去分词 );为…报复 | |
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35 vindictive | |
adj.有报仇心的,怀恨的,惩罚的 | |
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36 guardian | |
n.监护人;守卫者,保护者 | |
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37 avenger | |
n. 复仇者 | |
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38 punctilious | |
adj.谨慎的,谨小慎微的 | |
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39 offender | |
n.冒犯者,违反者,犯罪者 | |
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40 inveterate | |
adj.积习已深的,根深蒂固的 | |
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41 glut | |
n.存货过多,供过于求;v.狼吞虎咽 | |
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42 clan | |
n.氏族,部落,宗族,家族,宗派 | |
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43 meditate | |
v.想,考虑,(尤指宗教上的)沉思,冥想 | |
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44 avenging | |
adj.报仇的,复仇的v.为…复仇,报…之仇( avenge的现在分词 );为…报复 | |
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45 bloody | |
adj.非常的的;流血的;残忍的;adv.很;vt.血染 | |
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46 feuds | |
n.长期不和,世仇( feud的名词复数 ) | |
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47 honourable | |
adj.可敬的;荣誉的,光荣的 | |
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48 vengeance | |
n.报复,报仇,复仇 | |
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49 severely | |
adv.严格地;严厉地;非常恶劣地 | |
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50 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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51 musket | |
n.滑膛枪 | |
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52 antagonist | |
n.敌人,对抗者,对手 | |
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53 draught | |
n.拉,牵引,拖;一网(饮,吸,阵);顿服药量,通风;v.起草,设计 | |
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54 gourd | |
n.葫芦 | |
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55 shriek | |
v./n.尖叫,叫喊 | |
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56 foe | |
n.敌人,仇敌 | |
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57 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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58 alas | |
int.唉(表示悲伤、忧愁、恐惧等) | |
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59 reclaim | |
v.要求归还,收回;开垦 | |
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60 saviour | |
n.拯救者,救星 | |
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61 anecdote | |
n.轶事,趣闻,短故事 | |
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62 barbarians | |
n.野蛮人( barbarian的名词复数 );外国人;粗野的人;无教养的人 | |
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63 possessed | |
adj.疯狂的;拥有的,占有的 | |
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64 chastise | |
vt.责骂,严惩 | |
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