How Pantagruel transported a colony of Utopians into Dipsody.
Pantagruel, having wholly subdued1 the land of Dipsody, transported thereunto a colony of Utopians, to the number of 9,876,543,210 men, besides the women and little children, artificers of all trades, and professors of all sciences, to people, cultivate, and improve that country, which otherwise was ill inhabited, and in the greatest part thereof but a mere2 desert and wilderness3; and did transport them (not) so much for the excessive multitude of men and women, which were in Utopia multiplied, for number, like grasshoppers4 upon the face of the land. You understand well enough, nor is it needful further to explain it to you, that the Utopian men had so rank and fruitful genitories, and that the Utopian women carried matrixes so ample, so gluttonous5, so tenaciously6 retentive7, and so architectonically cellulated, that at the end of every ninth month seven children at the least, what male what female, were brought forth8 by every married woman, in imitation of the people of Israel in Egypt, if Anthony (Nicholas) de Lyra be to be trusted. Nor yet was this transplantation made so much for the fertility of the soil, the wholesomeness9 of the air, or commodity of the country of Dipsody, as to retain that rebellious11 people within the bounds of their duty and obedience12, by this new transport of his ancient and most faithful subjects, who, from all time out of mind, never knew, acknowledged, owned, or served any other sovereign lord but him; and who likewise, from the very instant of their birth, as soon as they were entered into this world, had, with the milk of their mothers and nurses, sucked in the sweetness, humanity, and mildness of his government, to which they were all of them so nourished and habituated, that there was nothing surer than that they would sooner abandon their lives than swerve14 from this singular and primitive15 obedience naturally due to their prince, whithersoever they should be dispersed17 or removed.
And not only should they, and their children successively descending18 from their blood, be such, but also would keep and maintain in this same fealty19 obsequious20 observance all the nations lately annexed21 to his empire; which so truly came to pass that therein he was not disappointed of his intent. For if the Utopians were before their transplantation thither22 dutiful and faithful subjects, the Dipsodes, after some few days conversing23 with them, were every whit16 as, if not more, loyal than they; and that by virtue24 of I know not what natural fervency25 incident to all human creatures at the beginning of any labour wherein they take delight: solemnly attesting26 the heavens and supreme27 intelligences of their being only sorry that no sooner unto their knowledge had arrived the great renown28 of the good Pantagruel.
Remark therefore here, honest drinkers, that the manner of preserving and retaining countries newly conquered in obedience is not, as hath been the erroneous opinion of some tyrannical spirits to their own detriment29 and dishonour30, to pillage31, plunder32, force, spoil, trouble, oppress, vex33, disquiet34, ruin and destroy the people, ruling, governing and keeping them in awe35 with rods of iron; and, in a word, eating and devouring36 them, after the fashion that Homer calls an unjust and wicked king, (Greek), that is to say, a devourer37 of his people.
I will not bring you to this purpose the testimony38 of ancient writers. It shall suffice to put you in mind of what your fathers have seen thereof, and yourselves too, if you be not very babes. Newborn, they must be given suck to, rocked in a cradle, and dandled. Trees newly planted must be supported, underpropped, strengthened and defended against all tempests, mischiefs39, injuries, and calamities40. And one lately saved from a long and dangerous sickness, and new upon his recovery, must be forborn, spared, and cherished, in such sort that they may harbour in their own breasts this opinion, that there is not in the world a king or a prince who does not desire fewer enemies and more friends. Thus Osiris, the great king of the Egyptians, conquered almost the whole earth, not so much by force of arms as by easing the people of their troubles, teaching them how to live well, and honestly giving them good laws, and using them with all possible affability, courtesy, gentleness, and liberality. Therefore was he by all men deservedly entitled the Great King Euergetes, that is to say, Benefactor41, which style he obtained by virtue of the command of Jupiter to (one) Pamyla.
And in effect, Hesiod, in his Hierarchy42, placed the good demons43 (call them angels if you will, or geniuses,) as intercessors and mediators betwixt the gods and men, they being of a degree inferior to the gods, but superior to men. And for that through their hands the riches and benefits we get from heaven are dealt to us, and that they are continually doing us good and still protecting us from evil, he saith that they exercise the offices of kings; because to do always good, and never ill, is an act most singularly royal.
Just such another was the emperor of the universe, Alexander the Macedonian. After this manner was Hercules sovereign possessor of the whole continent, relieving men from monstrous44 oppressions, exactions, and tyrannies; governing them with discretion45, maintaining them in equity46 and justice, instructing them with seasonable policies and wholesome10 laws, convenient for and suitable to the soil, climate, and disposition47 of the country, supplying what was wanting, abating48 what was superfluous49, and pardoning all that was past, with a sempiternal forgetfulness of all preceding offences, as was the amnesty of the Athenians, when by the prowess, valour, and industry of Thrasybulus by tyrants50 were exterminated51; afterwards at Rome by Cicero exposed, and renewed under the Emperor Aurelian. These are the philtres, allurements52, iynges, inveiglements, baits, and enticements of love, by the means whereof that may be peaceably revived which was painfully acquired. Nor can a conqueror53 reign13 more happily, whether he be a monarch54, emperor, king, prince, or philosopher, than by making his justice to second his valour. His valour shows itself in victory and conquest; his justice will appear in the goodwill55 and affection of the people, when he maketh laws, publisheth ordinances56, establisheth religion, and doth what is right to everyone, as the noble poet Virgil writes of Octavian Augustus:
Victorque volentes
Per populos dat jura.
Therefore is it that Homer in his Iliads calleth a good prince and great king (Greek), that is, the ornament57 of the people.
Such was the consideration of Numa Pompilius, the second king of the Romans, a just politician and wise philosopher, when he ordained58 that to god Terminus, on the day of his festival called Terminales, nothing should be sacrificed that had died; teaching us thereby59 that the bounds, limits, and frontiers of kingdoms should be guarded, and preserved in peace, amity60, and meekness61, without polluting our hands with blood and robbery. Who doth otherwise, shall not only lose what he hath gained, but also be loaded with this scandal and reproach, that he is an unjust and wicked purchaser, and his acquests perish with him; Juxta illud, male parta, male dilabuntur. And although during his whole lifetime he should have peaceable possession thereof, yet if what hath been so acquired moulder62 away in the hands of his heirs, the same opprobry, scandal, and imputation63 will be charged upon the defunct64, and his memory remain accursed for his unjust and unwarrantable conquest; Juxta illud, de male quaesitis vix gaudet tertius haeres.
Remark, likewise, gentlemen, you gouty feoffees, in this main point worthy65 of your observation, how by these means Pantagruel of one angel made two, which was a contingency66 opposite to the counsel of Charlemagne, who made two devils of one when he transplanted the Saxons into Flanders and the Flemings into Saxony. For, not being able to keep in such subjection the Saxons, whose dominion67 he had joined to the empire, but that ever and anon they would break forth into open rebellion if he should casually68 be drawn69 into Spain or other remote kingdoms, he caused them to be brought unto his own country of Flanders, the inhabitants whereof did naturally obey him, and transported the Hainaults and Flemings, his ancient loving subjects, into Saxony, not mistrusting their loyalty70 now that they were transplanted into a strange land. But it happened that the Saxons persisted in their rebellion and primitive obstinacy71, and the Flemings dwelling72 in Saxony did imbibe73 the stubborn manners and conditions of the Saxons.
1 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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2 mere | |
adj.纯粹的;仅仅,只不过 | |
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3 wilderness | |
n.杳无人烟的一片陆地、水等,荒漠 | |
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4 grasshoppers | |
n.蚱蜢( grasshopper的名词复数 );蝗虫;蚂蚱;(孩子)矮小的 | |
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5 gluttonous | |
adj.贪吃的,贪婪的 | |
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6 tenaciously | |
坚持地 | |
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7 retentive | |
v.保留的,有记忆的;adv.有记性地,记性强地;n.保持力 | |
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8 forth | |
adv.向前;向外,往外 | |
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9 wholesomeness | |
卫生性 | |
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10 wholesome | |
adj.适合;卫生的;有益健康的;显示身心健康的 | |
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11 rebellious | |
adj.造反的,反抗的,难控制的 | |
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12 obedience | |
n.服从,顺从 | |
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13 reign | |
n.统治时期,统治,支配,盛行;v.占优势 | |
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14 swerve | |
v.突然转向,背离;n.转向,弯曲,背离 | |
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15 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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16 whit | |
n.一点,丝毫 | |
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17 dispersed | |
adj. 被驱散的, 被分散的, 散布的 | |
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18 descending | |
n. 下行 adj. 下降的 | |
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19 fealty | |
n.忠贞,忠节 | |
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20 obsequious | |
adj.谄媚的,奉承的,顺从的 | |
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21 annexed | |
[法] 附加的,附属的 | |
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22 thither | |
adv.向那里;adj.在那边的,对岸的 | |
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23 conversing | |
v.交谈,谈话( converse的现在分词 ) | |
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24 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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25 fervency | |
n.热情的;强烈的;热烈 | |
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26 attesting | |
v.证明( attest的现在分词 );证实;声称…属实;使宣誓 | |
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27 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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28 renown | |
n.声誉,名望 | |
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29 detriment | |
n.损害;损害物,造成损害的根源 | |
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30 dishonour | |
n./vt.拒付(支票、汇票、票据等);vt.凌辱,使丢脸;n.不名誉,耻辱,不光彩 | |
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31 pillage | |
v.抢劫;掠夺;n.抢劫,掠夺;掠夺物 | |
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32 plunder | |
vt.劫掠财物,掠夺;n.劫掠物,赃物;劫掠 | |
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33 vex | |
vt.使烦恼,使苦恼 | |
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34 disquiet | |
n.担心,焦虑 | |
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35 awe | |
n.敬畏,惊惧;vt.使敬畏,使惊惧 | |
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36 devouring | |
吞没( devour的现在分词 ); 耗尽; 津津有味地看; 狼吞虎咽地吃光 | |
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37 devourer | |
吞噬者 | |
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38 testimony | |
n.证词;见证,证明 | |
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39 mischiefs | |
损害( mischief的名词复数 ); 危害; 胡闹; 调皮捣蛋的人 | |
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40 calamities | |
n.灾祸,灾难( calamity的名词复数 );不幸之事 | |
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41 benefactor | |
n. 恩人,行善的人,捐助人 | |
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42 hierarchy | |
n.等级制度;统治集团,领导层 | |
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43 demons | |
n.恶人( demon的名词复数 );恶魔;精力过人的人;邪念 | |
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44 monstrous | |
adj.巨大的;恐怖的;可耻的,丢脸的 | |
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45 discretion | |
n.谨慎;随意处理 | |
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46 equity | |
n.公正,公平,(无固定利息的)股票 | |
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47 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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48 abating | |
减少( abate的现在分词 ); 减去; 降价; 撤消(诉讼) | |
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49 superfluous | |
adj.过多的,过剩的,多余的 | |
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50 tyrants | |
专制统治者( tyrant的名词复数 ); 暴君似的人; (古希腊的)僭主; 严酷的事物 | |
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51 exterminated | |
v.消灭,根绝( exterminate的过去式和过去分词 ) | |
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52 allurements | |
n.诱惑( allurement的名词复数 );吸引;诱惑物;有诱惑力的事物 | |
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53 conqueror | |
n.征服者,胜利者 | |
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54 monarch | |
n.帝王,君主,最高统治者 | |
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55 goodwill | |
n.善意,亲善,信誉,声誉 | |
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56 ordinances | |
n.条例,法令( ordinance的名词复数 ) | |
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57 ornament | |
v.装饰,美化;n.装饰,装饰物 | |
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58 ordained | |
v.任命(某人)为牧师( ordain的过去式和过去分词 );授予(某人)圣职;(上帝、法律等)命令;判定 | |
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59 thereby | |
adv.因此,从而 | |
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60 amity | |
n.友好关系 | |
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61 meekness | |
n.温顺,柔和 | |
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62 moulder | |
v.腐朽,崩碎 | |
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63 imputation | |
n.归罪,责难 | |
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64 defunct | |
adj.死亡的;已倒闭的 | |
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65 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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66 contingency | |
n.意外事件,可能性 | |
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67 dominion | |
n.统治,管辖,支配权;领土,版图 | |
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68 casually | |
adv.漠不关心地,无动于衷地,不负责任地 | |
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69 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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70 loyalty | |
n.忠诚,忠心 | |
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71 obstinacy | |
n.顽固;(病痛等)难治 | |
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72 dwelling | |
n.住宅,住所,寓所 | |
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73 imbibe | |
v.喝,饮;吸入,吸收 | |
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