Ideal Commonwealths

by Unknown

They think nothing harmful which is brought forth by God, except when there has been abuse by taking too much. And therefore in the summer they feed on fruits, because they are moist and juicy and cool, and counteract the heat and dryness. In the winter they feed on dry articles, and in the autumn they eat grapes, since they are given by God to remove melancholy and sadness; and they also make use of scents to a great degree. In the morning, when they have all risen they comb their hair and wash their faces and hands with cold water. Then they chew thyme or rock parsley or fennel, or rub their hands with these plants. The old men make incense, and with their faces to the east repeat the short prayer which Jesus Christ taught us. After this they go to wait upon the old men, some go to the dance, and others to the duties of the state. Later on they meet at the early lectures, then in the temple, then for bodily exercise. Then for a little while they sit down to rest, and at length they go to dinner.

Among them there is never gout in the hands or feet, no catarrh, nor sciatica, nor grievous colics, nor flatulency, nor hard breathing. For these diseases are caused by indigestion and flatulency, and by frugality and exercise they remove every humour and spasm. Wherefore it is unseemly in the extreme to be seen vomiting or spitting, since they say that this is a sign either of little exercise or of ignoble sloth, or of drunkenness or gluttony. They suffer rather from swellings or from the dry spasm, which they relieve with plenty of good and juicy food. They heal fevers with pleasant baths and with milk-food, and with a pleasant habitation in the country and by gradual exercise. Unclean diseases cannot be prevalent with them because they often clean their bodies by bathing in wine, and soothe them with aromatic oil, and by the sweat of exercise they diffuse the poisonous vapour which corrupts the blood and the marrow. They do suffer a little from consumption, because they cannot perspire at the breast, but they never have asthma, for the humid nature of which a heavy man is required. They cure hot fevers with cold potations of water, but slight ones with sweet smells, with cheese-bread or sleep, with music or dancing. Tertiary fevers are cured by bleeding, by rhubarb or by a similar drawing remedy, or by water soaked in the roots of plants, with purgative and sharp-tasting qualities. But it is rarely that they take purgative medicines. Fevers occurring every fourth day are cured easily by suddenly startling the unprepared patients, and by means of herbs producing effects opposite to the humours of this fever. All these secrets they told me in opposition to their own wishes. They take more diligent pains to cure the lasting fevers, which they fear more, and they strive to counteract these by the observation of stars and of plants, and by prayers to God. Fevers recurring every fifth, sixth, eighth or more days, you never find whenever heavy humours are wanting.

They use baths, and moreover they have warm ones according to the Roman custom, and they make use also of olive oil. They have found out, too, a great many secret cures for the preservation of cleanliness and health. And in other ways they labour to cure the epilepsy, with which they are often troubled.

G.M. A sign this disease is of wonderful cleverness, for from it Hercules, Scotus, Socrates, Callimachus, and Mahomet have suffered.

Capt. They cure by means of prayers to heaven, by strengthening the head, by acids, by planned gymnastics, and with fat cheese-bread sprinkled with the flour of wheaten corn. They are very skilled in making dishes, and in them they put spice, honey, butter and many highly strengthening spices, and they temper their richness with acids, so that they never vomit. They do not drink ice-cold drinks nor artificial hot drinks, as the Chinese do; for they are not without aid against the humours of the body, on account of the help they get from the natural heat of the water; but they strengthen it with crushed garlic, with vinegar, with wild thyme, with mint, and with basil, in the summer or in time of special heaviness. They know also a secret for renovating life after about the seventieth year, and for ridding it of affliction, and this they do by a pleasing and indeed wonderful art.

G.M. Thus far you have said nothing concerning their sciences and magistrates.

Capt. Undoubtedly I have. But since you are so curious I will add more. Both when it is new moon and full moon they call a council after a sacrifice. To this all from twenty years upwards are admitted, and each one is asked separately to say what is wanting in the state, and which of the magistrates have discharged their duties rightly and which wrongly. Then after eight days all the magistrates assemble, to wit, Hoh first, and with him Power, Wisdom and Love. Each one of the three last has three magistrates under him, making in all thirteen, and they consider the affairs of the arts pertaining to each one of them; Power, of war; Wisdom, of the sciences; Love, of food, clothing, education and breeding. The masters of all the bands, who are captains of tens, of fifties, of hundreds, also assemble, the women first and then the men. They argue about those things which are for the welfare of the state, and they choose the magistrates from among those who have already been named in the great council. In this manner they assemble daily, Hoh and his three princes, and they correct, confirm and execute the matters passing to them, as decisions in the elections; other necessary questions they provide of themselves. They do not use lots unless when they are altogether doubtful how to decide. The eight magistrates under Hoh, Power, Wisdom and Love are changed according to the wish of the people, but the first four are never changed, unless they, taking counsel with themselves, give up the dignity of one to another, whom among them they know to be wiser, more renowned, and more nearly perfect. And then they are obedient and honourable, since they yield willingly to the wiser man and are taught by him. This, however, rarely happens. The principals of the sciences, except Metaphysics, who is Hoh himself, and is as it were the architect of all science, having rule over all, are attached to Wisdom. Hoh is ashamed to be ignorant of any possible thing. Under Wisdom therefore is Grammar, Logic, Physics, Medicine, Astrology, Astronomy, Geometry, Cosmography, Music, Perspective, Arithmetic, Poetry, Rhetoric, Painting, Sculpture. Under the triumvir Love are Breeding, Agriculture, Education, Medicine, Clothing, Pasturage, Coining.

G.M. What about their judges?

Capt. This is the point I was just thinking of explaining. Everyone is judged by the first master of his trade, and thus all the head artificers are judges. They punish with exile, with flogging, with blame, with deprivation of the common table, with exclusion from the church and from the company of women. When there is a case in which great injury has been done, it is punished with death, and they repay an eye with an eye, a nose for a nose, a tooth for a tooth, and so on, according to the law of retaliation. If the offence is wilful the council decides. When there is strife and it takes place undesignedly, the sentence is mitigated; nevertheless, not by the judge but by the triumvirate, from whom even it may be referred to Hoh, not on account of justice but of mercy, for Hoh is able to pardon. They have no prisons, except one tower for shutting up rebellious enemies, and there is no written statement of a case, which we commonly call a lawsuit. But the accusation and witnesses are produced in the presence of the judge and Power; the accused person makes his defence, and he is immediately acquitted or condemned by the judge; and if he appeals to the triumvirate, on the following day he is acquitted of condemned. On the third day he is dismissed through the mercy and clemency of Hoh, or receives the inviolable rigour of his sentence. An accused person is reconciled to his accuser and to his witnesses, as it were, with the medicine of his complaint, that is, with embracing and kissing. No one is killed or stoned unless by the hands of the people, the accuser and the witnesses beginning first. For they have no executioners and lictors, lest the state should sink into ruin. The choice of death is given to the rest of the people, who enclose the lifeless remains in little bags and burn them by the application of fire, while exhorters are present for the purpose of advising concerning a good death. Nevertheless, the whole nation laments and beseeches God that His anger may be appeased, being in grief that it should as it were have to cut off a rotten member of the state. Certain officers talk to and convince the accused man by means of arguments until he himself acquiesces in the sentence of death passed upon him, or else he does not die. But if a crime has been committed against the liberty of the republic, or against God, or against the supreme magistrates, there is immediate censure without pity. These only are punished with death. He who is about to die is compelled to state in the presence of the people and with religious scrupulousness the reasons for which he does not deserve death, and also the sins of the others who ought to die instead of him, and further the mistakes of the magistrates. If, moreover, it should seem right to the person thus asserting, he must say why the accused ones are deserving of less punishment than he. And if by his arguments he gains the victory he is sent into exile, and appeases the state by means of prayers and sacrifices and good life ensuing. They do not torture those named by the accused person, but they warn them. Sins of frailty and ignorance are punished only with blaming, and with compulsory continuation as learners under the law and discipline of those sciences or arts against which they have sinned. And all these things they have mutually among themselves, since they seem to be in very truth members of the same body, and one of another.

This further I would have you know, that if a transgressor, without waiting to be accused, goes of his own accord before a magistrate, accusing himself and seeking to make amends, that one is liberated from the punishment of a secret crime, and since he has not been accused of such a crime, his punishment is changed into another. They take special care that no one should invent slander, and if this should happen they meet the offence with the punishment of retaliation. Since they always walk about and work in crowds, five witnesses are required for the conviction of a transgressor. If the case is otherwise, after having threatened him, he is released after he has sworn an oath as the warrant of good conduct. Or if he is accused a second or third time, his increased punishment rests on the testimony of three or two witnesses. They have but few laws, and these short and plain, and written upon a flat table, and hanging to the doors of the temple, that is between the columns. And on single columns can be seen the essences of things described in the very terse style of Metaphysics—viz., the essences of God, of the angels, of the world, of the stars, of man, of fate, of virtue, all done with great wisdom. The definitions of all the virtues are also delineated here, and here is the tribunal, where the judges of all the virtues have their seat. The definition of a certain virtue is written under that column where the judges for the aforesaid virtue sit, and when a judge gives judgment he sits and speaks thus: O son, thou hast sinned against this sacred definition of beneficence, or of magnanimity, or of another virtue, as the case may be. And after discussion the judge legally condemns him to the punishment for the crime of which he is accused—viz., for injury for despondency, for pride, for ingratitude, for sloth, &c. But the sentences are certain and true correctives, savouring more of clemency than of actual punishment.