by James Gunn
But when the two gates, that is to say, those of the outmost and the inmost walls, have been passed, one mounts by means of steps so formed that an ascent is scarcely discernible, since it proceeds in a slanting direction, and the steps succeed one another at almost imperceptible heights. On the top of the hill is a rather spacious plain, and in the midst of this there rises a temple built with wondrous art.
G. M. Tell on, I pray you! Tell on! I am dying to hear more.
Capt. The temple is built in the form of a circle; it is not girt with walls, but stands upon thick columns, beautifully grouped. A very large dome, built with great care in the centre or pole, contains another small vault as it were rising out of it, and in this is a spiracle, which is right over the altar. There is but one altar in the middle of the temple, and this is hedged round by columns. The temple itself is on a space of more than three hundred and fifty paces. Without it, arches measuring about eight paces extend from the heads of the columns outwards, whence other columns rise about three paces from the thick, strong and erect wall. Between these and the former columns there are galleries for walking, with beautiful pavements, and in the recess of the wall, which is adorned with numerous large doors, there are immovable seats, placed as it were between the inside columns, supporting the temple. Portable chairs are not wanting, many and well adorned. Nothing is seen over the altar but a large globe, upon which the heavenly bodies are painted, and another globe upon which there is a representation of the earth. Furthermore, in the vault of the dome there can be discerned representations of all the stars of heaven from the first to the sixth magnitude, with their proper names and power to influence terrestrial things marked in three little verses for each. There are the poles and greater and lesser circles according to the right latitude of the place, but these are not perfect because there is no wall below. They seem, too, to be made in their relation to the globes on the altar. The pavement of the temple is bright with precious stones. Its seven golden lamps hang always burning, and these bear the names of the seven planets.
At the top of the building several small and beautiful cells surround the small dome, and behind the level space above the bands or arches of the exterior and interior columns there are many cells, both small and large, where the priests and religious officers dwell to the number of forty-nine.
A revolving flag projects from the smaller dome, and this shows in what quarter the wind is. The flag is marked with figures up to thirty-six, and the priests know what sort of year the different kinds of winds bring and what will be the changes of weather on land and sea. Furthermore, under the flag a book is always kept written with letters of gold.
G. M. I pray you, worthy hero, explain to me their whole system of government; for I am anxious to hear it.
Capt. The great ruler among them is a priest whom they call by the name HOH, though we should call him Metaphysic. He is head over all, in temporal and spiritual matters, and all business and lawsuits are settled by him, as the supreme authority. Three princes of equal power—viz., Pon, Sin and Mor—assist him, and these in our tongue we should call POWER, WISDOM and LOVE. To POWER belongs the care of all matters relating to war and peace. He attends to the military arts, and next to HOH, he is ruler in every affair of a warlike nature. He governs the military magistrates and the soldiers, and has the management of the munitions, the fortifications, the storming of places, the implements of war, the armories, the smiths and workmen connected with matters of this sort.
But WISDOM is the ruler of the liberal arts, of mechanics, of all sciences with their magistrates and doctors, and of the discipline of the schools. As many doctors as there are, are under his control. There is one doctor who is called Astrologus; a second, Cosmographus; a third, Arithmeticus; a fourth, Geometra; a fifth, Historiographus; a sixth, Poeta; a seventh, Logicus; an eighth, Rhetor; a ninth, Grammaticus; a tenth, Medicus; an eleventh, Physiologus; a twelfth, Politicus; a thirteenth, Moralis. They have but one book, which they call Wisdom, and in it all the science are written with conciseness and marvellous fluency of expression. This they read to the people after the custom of the Pythagoreans. It is Wisdom who causes the exterior and interior, the higher and lower walls of the city to be adorned with the finest pictures, and to have all the sciences painted upon them in an admirable manner. On the walls of the temple and on the dome, which is let down when the priest gives an address, lest the sounds of his voice, being scattered, should fly away from his audience, there are pictures of stars in their different magnitudes, with the powers and motions of each, expressed separately in three little verses.
On the interior wall of the first circuit all the mathematical figures are conspicuously painted—figures more in number than Archimedes or Euclid discovered, marked symmetrically, and with the explanation of them neatly written and contained each in a little verse. There are definitions and propositions, &c. &c. On the exterior convex wall is first an immense drawing of the whole earth, given at one view. Following upon this, there are tablets setting forth for every separate country the customs both public and private, the laws, the origins and the power of the inhabitants; and the alphabets the different people use can be seen above that of the City of the Sun.
On the inside of the second circuit, that is to say of the second ring of buildings, paintings of all kinds of precious and common stones, of minerals and metals, are seen; and a little piece of the metal itself is also there with an apposite explanation in two small verses for each metal or stone. On the outside are marked all the seas, rivers, lakes and streams which are on the face of the earth; as are also the wines and the oils and the different liquids, with the sources from which the last are extracted, their qualities and strength. There are also vessels built into the wall above the arches, and these are full of liquids from one to three hundred years old, which cure all diseases. Hail and snow, storms and thunder, and whatever else takes place in the air, are represented with suitable figures and little verses. The inhabitants even have the art of representing in stone all the phenomena of the air, such as the wind, rain, thunder, the rainbow, &c.
On the interior of the third circuit all the different families of trees and herbs are depicted, and there is a live specimen of each plant in earthenware vessels placed upon the outer partition of the arches. With the specimens there are explanations as to where they were first found, what are their powers and natures, and resemblances to celestial things and to metals: to parts of the human body and to things in the sea, and also as to their uses in medicine, &c. On the exterior wall are all the races of fish, found in rivers, lakes and seas, and their habits and values, and ways of breeding, training and living, the purposes for which they exist in the world, and their uses to man. Further, their resemblances to celestial and terrestrial things, produced both by nature and art, are so given that I was astonished when I saw a fish which was like a bishop, one like a chain, another like a garment, a fourth like a nail, a fifth like a star, and others like images of those things existing among us, the relation in each case being completely manifest. There are sea-urchins to be seen, and the purple shell-fish and mussels; and whatever the watery world possesses worthy of being known is there fully shown in marvellous characters of painting and drawing.
On the fourth interior wall all the different kinds of birds are painted, with their natures, sizes, customs, colours, manner of living, &c; and the only real phoenix is possessed by the inhabitants of this city. On the exterior are shown all the races of creeping animals, serpents, dragons and worms; the insects, the flies, gnats, beetles, &c., in their different states, strength, venoms and uses, and a great deal more than you or I can think of.
On the fifth interior they have all the larger animals of the earth, as many in number as would astonish you. We indeed know not the thousandth part of them, for on the exterior wall also a great many of immense size are also portrayed. To be sure, of horses alone, how great a number of breeds there is and how beautiful are the forms there cleverly displayed!
LOVE is foremost in attending to the charge of the race. He sees that men and women are so joined together, that they bring forth the best offspring. Indeed, they laugh at us who exhibit a studious care for our breed of horses and dogs, but neglect the breeding of human beings. Thus the education of the children is under his rule. So also is the medicine that is sold, the sowing and collecting of fruits of the earth and of trees, agriculture, pasturage, the preparations for the months, the cooking arrangements, and whatever has any reference to food, clothing, and the intercourse of the sexes. LOVE himself is ruler, but there are many male and female magistrates dedicated to these arts.
Metaphysic then with these three rulers manage all the above-named matters, and even by himself alone nothing is done; all business is discharged by the four together, but in whatever Metaphysic inclines to the rest are sure to agree.
G. M. Tell me, please, of the magistrates, their services and duties, of the education and mode of living, whether the government is a monarchy, a republic, or an aristocracy.
Capt. This race of men came there from India, flying from the sword of the Magi, a race of plunderers and tyrants who laid waste their country, and they determined to lead a philosophic life in fellowship with one another. Although the community of wives is not instituted among the other inhabitants of their province, among them it is in use after this manner. All things are common with them, and their dispensation is by the authority of the magistrates. Arts and honours and pleasures are common, and are held in such a manner that no one can appropriate anything to himself.
They say that all private property is acquired and improved for the reason that each one of us by himself has his own home and wife and children. From this self-love springs. For when we raise a son to riches and dignities, and leave an heir to much wealth, we become either ready to grasp at the property of the state, if in any case fear should be removed from the power which belongs to riches and rank; or avaricious, crafty, and hypocritical, if any one is of slender purse, little strength, and mean ancestry. But when we have taken away self-love, there remains only love for the state.
G. M. Under such circumstances no one will be willing to labour, while he expects others to work, on the fruit of whose labours he can live, as Aristotle argues against Plato.
Capt. I do not know how to deal with that argument, but I declare to you that they burn with so great a love for their fatherland, as I could scarcely have believed possible; and indeed with much more than the histories tell us belonged to the Romans, who fell willingly for their country, inasmuch as they have to a greater extent surrendered their private property. I think truly that the friars and monks and clergy of our country, if they were not weakened by love for their kindred and friends, or by the ambition to rise to higher dignities, would be less fond of property, and more imbued with a spirit of charity towards all, as it was in the time of the Apostles, and is now in a great many cases.
G. M. St. Augustine may say that, but I say that among this race of men, friendship is worth nothing; since they have not the chance of conferring mutual benefits on one another.
Capt. Nay, indeed. For it is worth the trouble to see that no one can receive gifts from another. Whatever is necessary they have, they receive it from the community, and the magistrate takes care that no one receives more than he deserves. Yet nothing necessary is denied to any one. Friendship is recognized among them in war, in infirmity, in the art contests, by which means they aid one another mutually by teaching. Sometimes they improve themselves mutually with praises, with conversation, with actions and out of the things they need. All those of the same age call one another brothers. They call all over twenty-two years of age, fathers; those who are less than twenty-two are named sons. Moreover, the magistrates govern well, so that no one in the fraternity can do injury to another.
G. M. And how?
Capt. As many names of virtues as there are amongst us, so many magistrates there are among them. There is a magistrate who is named Magnanimity, another Fortitude, a third Chastity, a fourth Liberality, a fifth Criminal and Civil Justice, a sixth Comfort, a seventh Truth, an eighth Kindness, a tenth Gratitude, an eleventh Cheerfulness, a twelfth Exercise, a thirteenth Sobriety, &c. They are elected to duties of that kind, each one to that duty for excellence in which he is known from boyhood to be most suitable. Wherefore among them neither robbery nor clever murders, nor lewdness, incest, adultery, or other crimes of which we accuse one another, can be found. They accuse themselves of ingratitude and malignity when any one denies a lawful satisfaction to another, of indolence, of sadness, of anger, of scurrility, of slander, and of lying, which curseful thing they thoroughly hate. Accused persons undergoing punishment are deprived of the common table, and other honours, until the judge thinks that they agree with their correction. . . .
They divide the seasons according to the revolution of the sun, and not of the stars, and they observe yearly by how much time one precedes the other. They hold that the sun approaches nearer and nearer, and therefore by ever-lessening circles reaches the tropics and the equator every year a little sooner. They measure months by the course of the moon, years by that of the sun. They praise Ptolemy, admire Copernicus, but place Aristarchus and Philolaus before him. They take great pains in endeavouring to understand the construction of the world, and whether or not it will perish, and at what time. They believe that the true oracle of Jesus Christ is by the signs in the sun, in the moon, and in the stars, which signs do not thus appear to many of us foolish ones. Therefore they wait for the renewing of the age, and perchance for its end. They say that it is very doubtful whether the world was made from nothing, or from the ruins of other worlds, or from chaos, but they certainly think that it was made, and did not exist from eternity. Therefore they disbelieve in Aristotle, whom they consider a logician and not a philosopher. From analogies, they can draw many arguments against the eternity of the world. The sun and the stars they, so to speak, regard as the living representatives and signs of God, as the temples and holy living altars, and they honour but do not worship them. Beyond all other things they venerate the sun, but they consider no created thing worthy the adoration of worship. This they give to God alone, and thus they serve Him, that they may not come into the power of a tyrant and fall into misery by undergoing punishment by creatures of revenge. They contemplate and know God under the image of the Sun, and they call it the sign of God, His face and living image, by means of which light, heat, life, and the making of all things good and bad proceeds. Therefo
re they have built an altar like to the Sun in shape, and the priests praise God in the sun and in the stars, as it were His altars, and in the heavens, His temple as it were; and they pray to good angels, who are, so to speak, the intercessors living in the stars, their strong abodes. For God long since set signs of their beauty in heaven, and of His glory in the Sun. They say there is but one heaven, and that the planets move and rise of themselves when they approach the sun or are in conjunction with it.
They assert two principles of the physics of things below, namely, that the Sun is the father, and the Earth the mother; the air is an impure part of the heavens; all fire is derived from the sun. The sea is the sweat of earth, or the fluid of earth combusted, and fused within its bowels; but is the bond of union between air and earth, as the blood is of the spirit and flesh of animals. The world is a great animal, and we live within it as worms live within us. Therefore we do not belong to the system of stars, sun, and earth, but to God only; for in respect to them which seek only to amplify themselves, we are born and live by chance; but in respect to God, whose instruments we are, we are formed by prescience and design, and for a high end. Therefore we are bound to no Father but God, and receive all things from Him. They hold as beyond question the immortality of souls, and that these associate with good angels after death, or with bad angels, according as they have likened themselves in this life to either. For all things seek their like. They differ little from us as to places of reward and punishment. They are in doubt whether there are other worlds beyond ours, and account it madness to say there is nothing. Nonentity is incompatible with the infinite entity of God. They lay down two principles of metaphysics, entity which is the highest God, and nothingness which is the defect of entity. Evil and sin come from the propensity to nothingness; the sin having its cause not efficient, but in deficiency. Deficiency is, they say, of power, wisdom or will. Sin they place in the last of these three, because he who knows and has the power to do good is bound also to have the will, for will arises out of them. They worship God in Trinity, saying God is the Supreme Power, whence proceeds the highest Wisdom, which is the same with God, and from these comes Love, which is both Power and Wisdom; but they do not distinguish persons by name, as in our Christian law, which has not been revealed to them. This religion, when its abuses have been removed, will be the future mistress of the world, as great theologians teach and hope. Therefore Spain found the New World (though its first discoverer, Columbus, greatest of heroes, was a Genoese), that all nations should be gathered under one law. We know not what we do, but God knows, whose instruments we are. They sought new regions for lust of gold and riches, but God works to a higher end. The sun strives to burn up the earth, not to produce plants and men, but God guides the battle to great issues. His the praise, to Him the glory!
