The chief, and almost the only, business of the Syphogrants is to take care that no man may live idle, but that every one may follow his trade diligently9; yet they do not wear themselves out with perpetual toil11 from morning to night, as if they were beasts of burden, which as it is indeed a heavy slavery, so it is everywhere the common course of life amongst all mechanics except the Utopians: but they, dividing the day and night into twenty-four hours, appoint six of these for work, three of which are before dinner and three after; they then sup, and at eight o’clock, counting from noon, go to bed and sleep eight hours: the rest of their time, besides that taken up in work, eating, and sleeping, is left to every man’s discretion12; yet they are not to abuse that interval13 to luxury and idleness, but must employ it in some proper exercise, according to their various inclinations, which is, for the most part, reading. It is ordinary to have public lectures every morning before daybreak, at which none are obliged to appear but those who are marked out for literature; yet a great many, both men and women, of all ranks, go to hear lectures of one sort or other, according to their inclinations: but if others that are not made for contemplation, choose rather to employ themselves at that time in their trades, as many of them do, they are not hindered, but are rather commended, as men that take care to serve their country. After supper they spend an hour in some diversion, in summer in their gardens, and in winter in the halls where they eat, where they entertain each other either with music or discourse14. They do not so much as know dice15, or any such foolish and mischievous16 games. They have, however, two sorts of games not unlike our chess; the one is between several numbers, in which one number, as it were, consumes another; the other resembles a battle between the virtues18 and the vices20, in which the enmity in the vices among themselves, and their agreement against virtue17, is not unpleasantly represented; together with the special opposition21 between the particular virtues and vices; as also the methods by which vice19 either openly assaults or secretly undermines virtue; and virtue, on the other hand, resists it. But the time appointed for labour is to be narrowly examined, otherwise you may imagine that since there are only six hours appointed for work, they may fall under a scarcity22 of necessary provisions: but it is so far from being true that this time is not sufficient for supplying them with plenty of all things, either necessary or convenient, that it is rather too much; and this you will easily apprehend23 if you consider how great a part of all other nations is quite idle. First, women generally do little, who are the half of mankind; and if some few women are diligent10, their husbands are idle: then consider the great company of idle priests, and of those that are called religious men; add to these all rich men, chiefly those that have estates in land, who are called noblemen and gentlemen, together with their families, made up of idle persons, that are kept more for show than use; add to these all those strong and lusty beggars that go about pretending some disease in excuse for their begging; and upon the whole account you will find that the number of those by whose labours mankind is supplied is much less than you perhaps imagined: then consider how few of those that work are employed in labours that are of real service, for we, who measure all things by money, give rise to many trades that are both vain and superfluous24, and serve only to support riot and luxury: for if those who work were employed only in such things as the conveniences of life require, there would be such an abundance of them that the prices of them would so sink that tradesmen could not be maintained by their gains; if all those who labour about useless things were set to more profitable employments, and if all they that languish25 out their lives in sloth26 and idleness (every one of whom consumes as much as any two of the men that are at work) were forced to labour, you may easily imagine that a small proportion of time would serve for doing all that is either necessary, profitable, or pleasant to mankind, especially while pleasure is kept within its due bounds: this appears very plainly in Utopia; for there, in a great city, and in all the territory that lies round it, you can scarce find five hundred, either men or women, by their age and strength capable of labour, that are not engaged in it. Even the Syphogrants, though excused by the law, yet do not excuse themselves, but work, that by their examples they may excite the industry of the rest of the people; the like exemption27 is allowed to those who, being recommended to the people by the priests, are, by the secret suffrages28 of the Syphogrants, privileged from labour, that they may apply themselves wholly to study; and if any of these fall short of those hopes that they seemed at first to give, they are obliged to return to work; and sometimes a mechanic that so employs his leisure hours as to make a considerable advancement29 in learning is eased from being a tradesman and ranked among their learned men. Out of these they choose their ambassadors, their priests, their Tranibors, and the Prince himself, anciently called their Barzenes, but is called of late their Ademus.
“And thus from the great numbers among them that are neither suffered to be idle nor to be employed in any fruitless labour, you may easily make the estimate how much may be done in those few hours in which they are obliged to labour. But, besides all that has been already said, it is to be considered that the needful arts among them are managed with less labour than anywhere else. The building or the repairing of houses among us employ many hands, because often a thriftless heir suffers a house that his father built to fall into decay, so that his successor must, at a great cost, repair that which he might have kept up with a small charge; it frequently happens that the same house which one person built at a vast expense is neglected by another, who thinks he has a more delicate sense of the beauties of architecture, and he, suffering it to fall to ruin, builds another at no less charge. But among the Utopians all things are so regulated that men very seldom build upon a new piece of ground, and are not only very quick in repairing their houses, but show their foresight30 in preventing their decay, so that their buildings are preserved very long with but very little labour, and thus the builders, to whom that care belongs, are often without employment, except the hewing31 of timber and the squaring of stones, that the materials may be in readiness for raising a building very suddenly when there is any occasion for it. As to their clothes, observe how little work is spent in them; while they are at labour they are clothed with leather and skins, cut carelessly about them, which will last seven years, and when they appear in public they put on an upper garment which hides the other; and these are all of one colour, and that is the natural colour of the wool. As they need less woollen cloth than is used anywhere else, so that which they make use of is much less costly32; they use linen33 cloth more, but that is prepared with less labour, and they value cloth only by the whiteness of the linen or the cleanness of the wool, without much regard to the fineness of the thread. While in other places four or five upper garments of woollen cloth of different colours, and as many vests of silk, will scarce serve one man, and while those that are nicer think ten too few, every man there is content with one, which very often serves him two years; nor is there anything that can tempt34 a man to desire more, for if he had them he would neither be the, warmer nor would he make one jot35 the better appearance for it. And thus, since they are all employed in some useful labour, and since they content themselves with fewer things, it falls out that there is a great abundance of all things among them; so that it frequently happens that, for want of other work, vast numbers are sent out to mend the highways; but when no public undertaking36 is to be performed, the hours of working are lessened37. The magistrates38 never engage the people in unnecessary labour, since the chief end of the constitution is to regulate labour by the necessities of the public, and to allow the people as much time as is necessary for the improvement of their minds, in which they think the happiness of life consists.
点击收听单词发音
1 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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2 masonry | |
n.砖土建筑;砖石 | |
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3 esteem | |
n.尊敬,尊重;vt.尊重,敬重;把…看作 | |
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4 formerly | |
adv.从前,以前 | |
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5 inclinations | |
倾向( inclination的名词复数 ); 倾斜; 爱好; 斜坡 | |
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6 adoption | |
n.采用,采纳,通过;收养 | |
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7 magistrate | |
n.地方行政官,地方法官,治安官 | |
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8 discreet | |
adj.(言行)谨慎的;慎重的;有判断力的 | |
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9 diligently | |
ad.industriously;carefully | |
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10 diligent | |
adj.勤勉的,勤奋的 | |
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11 toil | |
vi.辛劳工作,艰难地行动;n.苦工,难事 | |
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12 discretion | |
n.谨慎;随意处理 | |
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13 interval | |
n.间隔,间距;幕间休息,中场休息 | |
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14 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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15 dice | |
n.骰子;vt.把(食物)切成小方块,冒险 | |
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16 mischievous | |
adj.调皮的,恶作剧的,有害的,伤人的 | |
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17 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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18 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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19 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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20 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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21 opposition | |
n.反对,敌对 | |
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22 scarcity | |
n.缺乏,不足,萧条 | |
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23 apprehend | |
vt.理解,领悟,逮捕,拘捕,忧虑 | |
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24 superfluous | |
adj.过多的,过剩的,多余的 | |
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25 languish | |
vi.变得衰弱无力,失去活力,(植物等)凋萎 | |
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26 sloth | |
n.[动]树懒;懒惰,懒散 | |
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27 exemption | |
n.豁免,免税额,免除 | |
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28 suffrages | |
(政治性选举的)选举权,投票权( suffrage的名词复数 ) | |
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29 advancement | |
n.前进,促进,提升 | |
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30 foresight | |
n.先见之明,深谋远虑 | |
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31 hewing | |
v.(用斧、刀等)砍、劈( hew的现在分词 );砍成;劈出;开辟 | |
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32 costly | |
adj.昂贵的,价值高的,豪华的 | |
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33 linen | |
n.亚麻布,亚麻线,亚麻制品;adj.亚麻布制的,亚麻的 | |
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34 tempt | |
vt.引诱,勾引,吸引,引起…的兴趣 | |
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35 jot | |
n.少量;vi.草草记下;vt.匆匆写下 | |
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36 undertaking | |
n.保证,许诺,事业 | |
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37 lessened | |
减少的,减弱的 | |
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38 magistrates | |
地方法官,治安官( magistrate的名词复数 ) | |
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