モンテーニュ「人食い人種について」(#81)
OF CANNIBALS
モンテーニュ「人食い人種について」(#81)
OF CANNIBALS
〈自民族中心主義〉について、ピエール・クラストルがおもしろいことを言っていることのページは「自民族中心主義についてのクラストルの箴言」に移動しました。
このページでは、ミシェル・ド・モンテーニュ（Michel de Montaigne, 1533-1592）の『随想録（エセー）』より「人喰い人種について」の英訳をご紹介します。
| When King Pyrrhus
invaded Italy, having viewed and considered the order of the army the
Romans sent out to meet him; “I know not,” said he, “what kind of
barbarians” (for so the Greeks called all other nations) “these may be;
but the disposition of this army that I see has nothing of barbarism in
it.”—[Plutarch, Life of Pyrrhus, c. 8.]—As much said the Greeks of that
which Flaminius brought into their country; and Philip, beholding from
an eminence the order and distribution of the Roman camp formed in his
kingdom by Publius Sulpicius Galba, spake to the same effect. By which
it appears how cautious men ought to be of taking things upon trust
from vulgar opinion, and that we are to judge by the eye of reason, and
not from common report. I long had a man in my house that lived ten or twelve years in the New World, discovered in these latter days, and in that part of it where Villegaignon landed,—[At Brazil, in 1557.]—which he called Antarctic France. This discovery of so vast a country seems to be of very great consideration. I cannot be sure, that hereafter there may not be another, so many wiser men than we having been deceived in this. I am afraid our eyes are bigger than our bellies, and that we have more curiosity than capacity; for we grasp at all, but catch nothing but wind. Plato brings in Solon,—[In Timaeus.]—telling a story that he had heard from the priests of Sais in Egypt, that of old, and before the Deluge, there was a great island called Atlantis, situate directly at the mouth of the straits of Gibraltar, which contained more countries than both Africa and Asia put together; and that the kings of that country, who not only possessed that Isle, but extended their dominion so far into the continent that they had a country of Africa as far as Egypt, and extending in Europe to Tuscany, attempted to encroach even upon Asia, and to subjugate all the nations that border upon the Mediterranean Sea, as far as the Black Sea; and to that effect overran all Spain, the Gauls, and Italy, so far as to penetrate into Greece, where the Athenians stopped them: but that some time after, both the Athenians, and they and their island, were swallowed by the Flood. It is very likely that this extreme irruption and inundation of water made wonderful changes and alterations in the habitations of the earth, as ‘tis said that the sea then divided Sicily from Italy— “Haec loca, vi quondam et vasta convulsa ruina, Dissiluisse ferunt, quum protenus utraque tellus Una foret” [“These lands, they say, formerly with violence and vast desolation convulsed, burst asunder, where erewhile were.”—AEneid, iii. 414.] |
ピュロス王がイタリアに侵入したとき、ローマ軍がピュロス王を迎え撃つ
ために送り出した軍隊の秩序を見て考えた。
「フラミニウスが自国に持ち込んだ軍隊について、ギリシア人はこう言った。これによって、人は俗説を鵜呑みにすることにいかに慎重であるべきか、また、一
般的な報告からではなく、理性の目によって判断すべきであることがわかる。 私の家には、この後期に発見された新大陸に10年か12年住んだ男がいて、ヴィルゲニョンが上陸したその地域-[1557年にブラジルで]-を南極フラン スと呼んでいた。これほど広大な国の発見は、非常に大きな意味を持つように思われる。今後また新たな発見がないとは断言できない。私たちよりも賢明な多く の人々が、この発見に騙されたのだから。われわれの目は腹より大きく、われわれの好奇心は能力より大きい。 プラトンはソロンを登場させる。 その昔、大洪水の前に、ジブラルタル海峡の入り口にアトランティスと呼ばれる大きな島があり、そこにはアフリカとアジアを合わせたよりも多くの国々があっ た； その国の王たちは、その島を所有していただけでなく、その支配権を大陸にまで拡大し、アフリカではエジプトまで、ヨーロッパではトスカーナまで領土を広 げ、アジアにまで侵入し、黒海まで地中海に接するすべての国々を征服しようとした： しかし、その後しばらくして、アテネ人もアテネ人とその島も大洪水に飲み込まれた。 海がシチリアとイタリアを分断したと言われているように、この極端な水の氾濫と浸水は、地上の居住地に素晴らしい変化と変化をもたらした可能性が高い。 「この地は、急速に、そして広大に破壊された、 「この地は、その昔、広大な荒廃の中にあった。 「予言されている」 [これらの土地は、かつて暴力と広大な荒廃によって 「これらの土地は、かつて暴力と広大な荒廃によって、引き裂かれた。］ |
| Cyprus from Syria, the isle of
Negropont from the continent of Beeotia, and elsewhere united lands
that were separate before, by filling up the channel betwixt them with
sand and mud: “Sterilisque diu palus, aptaque remis, Vicinas urbes alit, et grave sentit aratrum.” [“That which was once a sterile marsh, and bore vessels on its bosom, now feeds neighbouring cities, and admits the plough.” —Horace, De Arte Poetica, v. 65.] |
ら、その他にも、以前は別々だった土地を砂と泥で埋めて一つにした： 「砂と泥で水路を埋めることによって、それまでバラバラだった土地を統合したのだ、 「邸宅を築き、墓を建てた。」 [かつて不毛の沼地であり、その懐に船を産んでいたものが、今は近隣の人々を養っている。 今は近隣の都市を養い、鍬を入れる。 -ホラーチェ『詩の芸術』v.65.］ |
| But there is no great appearance
that this isle was this New World so lately discovered: for that almost
touched upon Spain, and it were an incredible effect of an inundation,
to have tumbled back so prodigious a mass, above twelve hundred
leagues: besides that our modern navigators have already almost
discovered it to be no island, but terra firma, and continent with the
East Indies on the one side, and with the lands under the two poles on
the other side; or, if it be separate from them, it is by so narrow a
strait and channel, that it none the more deserves the name of an
island for that. It should seem, that in this great body, there are two sorts of motions, the one natural and the other febrific, as there are in ours. When I consider the impression that our river of Dordogne has made in my time on the right bank of its descent, and that in twenty years it has gained so much, and undermined the foundations of so many houses, I perceive it to be an extraordinary agitation: for had it always followed this course, or were hereafter to do it, the aspect of the world would be totally changed. But rivers alter their course, sometimes beating against the one side, and sometimes the other, and some times quietly keeping the channel. I do not speak of sudden inundations, the causes of which everybody understands. In Medoc, by the seashore, the Sieur d’Arsac, my brother, sees an estate he had there, buried under the sands which the sea vomits before it: where the tops of some houses are yet to be seen, and where his rents and domains are converted into pitiful barren pasturage. The inhabitants of this place affirm, that of late years the sea has driven so vehemently upon them, that they have lost above four leagues of land. These sands are her harbingers: and we now see great heaps of moving sand, that march half a league before her, and occupy the land. The other testimony from antiquity, to which some would apply this discovery of the New World, is in Aristotle; at least, if that little book of Unheard of Miracles be his—[one of the spurious publications brought out under his name—D.W.]. He there tells us, that certain Carthaginians, having crossed the Atlantic Sea without the Straits of Gibraltar, and sailed a very long time, discovered at last a great and fruitful island, all covered over with wood, and watered with several broad and deep rivers, far remote from all terra firma; and that they, and others after them, allured by the goodness and fertility of the soil, went thither with their wives and children, and began to plant a colony. But the senate of Carthage perceiving their people by little and little to diminish, issued out an express prohibition, that none, upon pain of death, should transport themselves thither; and also drove out these new inhabitants; fearing, ‘tis said, lest’ in process of time they should so multiply as to supplant themselves and ruin their state. But this relation of Aristotle no more agrees with our new-found lands than the other. |
しかし、この小島が最近発見されたこの新世界であることは、あまり知ら
れていない。なぜなら、それはスペインにほとんど接触しており、1200リーグを超えるこれほど巨大な塊が転がり落ちるのは、氾濫の信じられないような影
響だからである：
その上、現代の航海士たちは、それが島ではなく、堅固な大地であり、一方の側では東インド諸島と、もう一方の側では両極の下にある陸地と大陸であることを
すでにほとんど発見している。あるいは、もしそれらと離れているとしても、それは非常に狭い海峡と水路によってであり、そのために島という名前にはまった
く値しない。 この大きな体には、私たちの体にもあるように、自然運動と熱運動の2種類の運動があるように思われる。わがドルドーニュ川が、その下流の右岸にある私の時 代に与えた印象を考えてみると、20年の間にこれほどまでに増水し、多くの家屋の土台を掘り崩したことを考えると、それは並外れた動揺であることがわか る。もし川が常にこのような流路をたどっていたなら、あるいはこれからもそうであったなら、世界の様相はまったく変わっていただろう。しかし、河川はその 流路を変え、時には一方にぶつかり、時には他方にぶつかり、時には静かに流路を保っている。突発的な氾濫の話ではなく、その原因は誰もが理解している。海 辺のメドックでは、私の兄であるダルサック伯爵が、自分の所有する領地が、海が吐き出す砂の下に埋もれているのを見た。この場所の住民は、ここ数年、海が 猛烈に押し寄せてきて、4リーグ以上の土地を失ったと断言している。この砂は海の前触れであり、今、私たちは、海の半リーグ手前を行進し、陸地を占拠する 大きな砂の山を見ることができる。 この新大陸の発見を当てはめようとする人もいるが、古代からのもう一つの証言は、アリストテレスにある。少なくとも、『奇跡の耳なし』という小さな本が彼 のものであるならば、それは彼の名前で出版された偽書の一つである。彼はそこで、あるカルタゴ人がジブラルタル海峡を通らずに大西洋を渡り、非常に長い間 航海して、ついに、すべての木で覆われ、いくつかの広くて深い川で水を湛え、すべての地上から遠く離れた、大きくて実り豊かな島を発見した。しかし、カル タゴの元老院は、彼らの民が少しずつ減少していくのを察知し、死を覚悟して、誰もそこに移住してはならないという明確な禁止令を出した。しかし、アリスト テレスのこの説は、他の説に比べて、私たちが新たに発見した土地と一致していない。 |
| This man that I had was a plain
ignorant fellow, and therefore the more likely to tell truth: for your
better-bred sort of men are much more curious in their observation,
‘tis true, and discover a great deal more; but then they gloss upon it,
and to give the greater weight to what they deliver, and allure your
belief, they cannot forbear a little to alter the story; they never
represent things to you simply as they are, but rather as they appeared
to them, or as they would have them appear to you, and to gain the
reputation of men of judgment, and the better to induce your faith, are
willing to help out the business with something more than is really
true, of their own invention. Now in this case, we should either have a
man of irreproachable veracity, or so simple that he has not
wherewithal to contrive, and to give a colour of truth to false
relations, and who can have no ends in forging an untruth. Such a one
was mine; and besides, he has at divers times brought to me several
seamen and merchants who at the same time went the same voyage. I shall
therefore content myself with his information, without inquiring what
the cosmographers say to the business. We should have topographers to
trace out to us the particular places where they have been; but for
having had this advantage over us, to have seen the Holy Land, they
would have the privilege, forsooth, to tell us stories of all the other
parts of the world beside. I would have every one write what he knows,
and as much as he knows, but no more; and that not in this only but in
all other subjects; for such a person may have some particular
knowledge and experience of the nature of such a river, or such a
fountain, who, as to other things, knows no more than what everybody
does, and yet to give a currency to his little pittance of learning,
will undertake to write the whole body of physics: a vice from which
great inconveniences derive their original. Now, to return to my subject, I find that there is nothing barbarous and savage in this nation, by anything that I can gather, excepting, that every one gives the title of barbarism to everything that is not in use in his own country. As, indeed, we have no other level of truth and reason than the example and idea of the opinions and customs of the place wherein we live: there is always the perfect religion, there the perfect government, there the most exact and accomplished usage of all things. They are savages at the same rate that we say fruits are wild, which nature produces of herself and by her own ordinary progress; whereas, in truth, we ought rather to call those wild whose natures we have changed by our artifice and diverted from the common order. In those, the genuine, most useful, and natural virtues and properties are vigorous and sprightly, which we have helped to degenerate in these, by accommodating them to the pleasure of our own corrupted palate. And yet for all this, our taste confesses a flavour and delicacy excellent even to emulation of the best of ours, in several fruits wherein those countries abound without art or culture. Neither is it reasonable that art should gain the pre-eminence of our great and powerful mother nature. We have so surcharged her with the additional ornaments and graces we have added to the beauty and riches of her own works by our inventions, that we have almost smothered her; yet in other places, where she shines in her own purity and proper lustre, she marvellously baffles and disgraces all our vain and frivolous attempts: “Et veniunt hederae sponte sua melius; Surgit et in solis formosior arbutus antris; Et volucres nulls dulcius arte canunt.” [“The ivy grows best spontaneously, the arbutus best in shady caves; and the wild notes of birds are sweeter than art can teach. —“Propertius, i. 2, 10.] |
この男は無知な男で、だからこそ真実を語る可能性が高い：
というのも、あなた方のような育ちのいい人ほど、観察眼が鋭く、好奇心が旺盛で、多くのことを発見する；
彼らは物事をありのままに表現することはなく、むしろ彼らにとってそう見えたように、あるいはそう見せようとしたように表現する。このような場合、私たち
は、疑う余地のない真実の人、あるいは、虚偽の関係に真実の色彩を与え、真実でないものを偽造することに何の目的も持ち得ないような単純な人のどちらかで
なければならない。そのような者が私のところにいた。その上、彼は何度か、同じ時期に同じ航海に出た何人かの船員や商人を私のところに連れてきた。それゆ
え、宇宙誌学者たちがこの件についてどう言っているかは尋ねずに、彼の情報で満足することにしよう。地形学者には、彼らが行った特定の場所を私たちに突き
止めてもらうべきだろう。しかし、聖地を見てきたという私たちよりも有利な点があるのだから、彼らは世界の他のすべての場所の話を私たちに語る特権を持っ
ているはずだ。私はすべての人に、自分の知っていること、そして知っている限りのことを書かせたいと思うが、それ以上のことは書かせたくない。 さて、本題に戻ると、この国には野蛮で野蛮なものは何もない。実際、われわれには、自分が住んでいる場所の意見や習慣の手本や考え以外に、真理や理性の水 準がない。私たちが果物を野生的なものと言うのと同じように、自然は自ら作り出し、その通常の進歩によって、果物を野生的なものと言う。そのようなものに は、正真正銘の、最も有用な、自然な美徳と性質があり、活力に満ちているのであるが、われわれはそれを、われわれ自身の堕落した味覚の快楽に合わせること によって、退化させてしまったのである。にもかかわらず、われわれの味覚は、芸術も文化もない国々に豊富にあるいくつかの果物において、われわれの最高の 味覚に匹敵するほど優れた風味と繊細さを認めている。芸術が、偉大で力強い母なる自然を凌駕するのも道理に合わない。われわれは、自らの発明によって、母 なる自然の美と豊かさに、さらに装飾や美点を加え、母なる自然を窒息寸前まで追い詰めたが、母なる自然がその純粋さと適切な輝きで輝いている別の場所で は、われわれの無駄で軽薄な試みをすべて見事に阻止し、貶める： 「それは慈悲深きヘデラエの到来である； 汝、汝、汝、汝、汝、汝、汝、汝、汝、汝、汝、汝、汝； 「蔦は最もよく育つ。 [ツタは自然に、アルブトゥスは日陰の洞窟で最もよく育つ； そして鳥の野音は、芸術が教えるよりも甘美である。 -鳥の野音は、芸術が教えるよりも甘い。］ |
| Our utmost endeavours cannot
arrive at so much as to imitate the nest of the least of birds, its
contexture, beauty, and convenience: not so much as the web of a poor
spider. All things, says Plato,—[Laws, 10.]—are produced either by nature, by fortune, or by art; the greatest and most beautiful by the one or the other of the former, the least and the most imperfect by the last. These nations then seem to me to be so far barbarous, as having received but very little form and fashion from art and human invention, and consequently to be not much remote from their original simplicity. The laws of nature, however, govern them still, not as yet much vitiated with any mixture of ours: but ‘tis in such purity, that I am sometimes troubled we were not sooner acquainted with these people, and that they were not discovered in those better times, when there were men much more able to judge of them than we are. I am sorry that Lycurgus and Plato had no knowledge of them; for to my apprehension, what we now see in those nations, does not only surpass all the pictures with which the poets have adorned the golden age, and all their inventions in feigning a happy state of man, but, moreover, the fancy and even the wish and desire of philosophy itself; so native and so pure a simplicity, as we by experience see to be in them, could never enter into their imagination, nor could they ever believe that human society could have been maintained with so little artifice and human patchwork. I should tell Plato that it is a nation wherein there is no manner of traffic, no knowledge of letters, no science of numbers, no name of magistrate or political superiority; no use of service, riches or poverty, no contracts, no successions, no dividends, no properties, no employments, but those of leisure, no respect of kindred, but common, no clothing, no agriculture, no metal, no use of corn or wine; the very words that signify lying, treachery, dissimulation, avarice, envy, detraction, pardon, never heard of. —[This is the famous passage which Shakespeare, through Florio’s version, 1603, or ed. 1613, p. 102, has employed in the “Tempest,” ii. 1.] |
われわれの最大限の努力は、最も小さな鳥の巣、その文脈、美しさ、利便
性を模倣するくらいしか到達できない。 プラトンは言う、「すべてのものは、自然によって、幸運によって、あるいは芸術によって生み出される。 これらの国々は、芸術や人間の発明から形やファッションをほとんど受け継いでおらず、その結果、本来の単純さからはあまり離れていないように見える。しか し、自然の法則は今も彼らを支配しており、私たちの混合物によってまだあまり損なわれていない。しかし、そのような純粋さゆえに、私たちがもっと早くこの ような人々と知り合うことができなかったこと、そして、私たちよりもはるかに彼らを判断することができる人々がいた、より良い時代に彼らが発見されなかっ たことを、私は時々心配している。リュクルゴスやプラトンが彼らを知らなかったことを私は残念に思う。私の理解では、現在私たちがこれらの国々で目にする ものは、詩人たちが黄金時代を飾ったすべての絵や、人間の幸福な状態を装ったすべての発明を凌ぐだけでなく、さらに、哲学そのものの空想や願望さえも凌駕 している； われわれが経験によって彼らの中にあると見なしたような、これほど生来の、これほど純粋な単純さが、彼らの想像力の中に入り込むことはありえなかったし、 人間社会がこれほど小さな作為と人間的な継ぎ接ぎによって維持されえたとは、彼らは決して信じることができなかったのである。プラトンに言っておくが、こ の国には交通手段も、文字の知識も、数の科学も、支配者の名も、政治的優位性もない； 奉仕も、富も貧困も、契約も、継承も、配当も、財産も、余暇以外の仕事も、親族を敬うこともなく、一般的で、衣服も、農業も、金属も、とうもろこしやぶど う酒の使用もない。 -この有名な一節は、シェイクスピアが、フローリオの版（1603年）を通じて 1603年版、あるいは1613年版のp. 1613, p. 102を通して、シェイクスピアが 「テンペスト 」で用いた有名な一節である。 これはシェイクスピアがフローリオ版を通じて『テンペスト』（1603年または1613年版、p. 102）で用いた有名な一節である。1.] |
| How much would he find his
imaginary Republic short of his perfection? “Viri a diis recentes.” [“Men fresh from the gods.”—Seneca, Ep., 90.] “Hos natura modos primum dedit.” [“These were the manners first taught by nature.” —Virgil, Georgics, ii. 20.] As to the rest, they live in a country very pleasant and temperate, so that, as my witnesses inform me, ‘tis rare to hear of a sick person, and they moreover assure me, that they never saw any of the natives, either paralytic, bleareyed, toothless, or crooked with age. The situation of their country is along the sea-shore, enclosed on the other side towards the land, with great and high mountains, having about a hundred leagues in breadth between. They have great store of fish and flesh, that have no resemblance to those of ours: which they eat without any other cookery, than plain boiling, roasting, and broiling. The first that rode a horse thither, though in several other voyages he had contracted an acquaintance and familiarity with them, put them into so terrible a fright, with his centaur appearance, that they killed him with their arrows before they could come to discover who he was. Their buildings are very long, and of capacity to hold two or three hundred people, made of the barks of tall trees, reared with one end upon the ground, and leaning to and supporting one another at the top, like some of our barns, of which the covering hangs down to the very ground, and serves for the side walls. They have wood so hard, that they cut with it, and make their swords of it, and their grills of it to broil their meat. Their beds are of cotton, hung swinging from the roof, like our seamen’s hammocks, every man his own, for the wives lie apart from their husbands. They rise with the sun, and so soon as they are up, eat for all day, for they have no more meals but that; they do not then drink, as Suidas reports of some other people of the East that never drank at their meals; but drink very often all day after, and sometimes to a rousing pitch. Their drink is made of a certain root, and is of the colour of our claret, and they never drink it but lukewarm. It will not keep above two or three days; it has a somewhat sharp, brisk taste, is nothing heady, but very comfortable to the stomach; laxative to strangers, but a very pleasant beverage to such as are accustomed to it. They make use, instead of bread, of a certain white compound, like coriander seeds; I have tasted of it; the taste is sweet and a little flat. The whole day is spent in dancing. Their young men go a-hunting after wild beasts with bows and arrows; one part of their women are employed in preparing their drink the while, which is their chief employment. One of their old men, in the morning before they fall to eating, preaches to the whole family, walking from the one end of the house to the other, and several times repeating the same sentence, till he has finished the round, for their houses are at least a hundred yards long. Valour towards their enemies and love towards their wives, are the two heads of his discourse, never failing in the close, to put them in mind, that ‘tis their wives who provide them their drink warm and well seasoned. The fashion of their beds, ropes, swords, and of the wooden bracelets they tie about their wrists, when they go to fight, and of the great canes, bored hollow at one end, by the sound of which they keep the cadence of their dances, are to be seen in several places, and amongst others, at my house. They shave all over, and much more neatly than we, without other razor than one of wood or stone. They believe in the immortality of the soul, and that those who have merited well of the gods are lodged in that part of heaven where the sun rises, and the accursed in the west. |
彼の想像上の共和国は、彼の完璧さにどれほど欠けているのだろうか？ 「神々から生まれたばかりの人々」 [「神々から生まれたばかりの人々」 セネカ Ep. 90.］ 「Hos natura modos primum dedit.」 [これらは自然が最初に教えた作法である。 -ヴィルギル『ゲオルギウス』2.20.］ それ以外の点については、彼らは非常に快適で温和な国に住んでおり、私の証人によれば、病人の話を聞くことはめったにない。彼らの国は海沿いにあり、反対 側は陸地に囲まれている。彼らは魚や肉を大量に蓄えているが、それは我々とは似ても似つかないもので、煮たり、焼いたり、焼いたりする以外に調理法はなく 食べる。最初に馬に乗ってやってきた者は、他の何度かの航海で彼らと知り合い、親しみを覚えていたにもかかわらず、そのケンタウロスのような風貌で、彼ら をひどく怯えさせ、彼が誰であるかを知る前に矢で殺してしまった。彼らの建物は非常に長く、二、三百人を収容できる大きさで、高い木の樹皮でできており、 一端を地面に立て、上部で互いに傾いて支え合っている。彼らは非常に硬い木を持っており、それで切削し、剣を作り、肉を焼くグリルを作る。彼らの寝床は木 綿製で、船乗りのハンモックのように屋根から吊るされている。彼らは太陽とともに起床し、起きるとすぐに一日中食事をとる。彼らの飲み物はある根から作ら れ、われわれのクラレットのような色をしている。味はやや鋭く爽やかで、頭が痛くなるようなことはないが、胃には非常に心地よく、よそ者には下剤だが、慣 れた者には非常に心地よい飲み物である。パンの代わりに、コリアンダーの種のような白い化合物を使う。味は甘く、少し平べったい。若い男たちは弓矢を持っ て野獣を狩りに行く。女たちの一部は、その間に飲み物を用意するのが主な仕事だ。彼らの老人の一人は、朝、食事に入る前に、家族全員に説教をする。家の端 から端まで歩き、一周し終えるまで、同じ文章を何度も繰り返す。敵に対する武勇と妻に対する愛が、彼の話の2つの柱であり、最後には、温かく味付けされた 飲み物を与えてくれるのは妻たちであることを心に留めてもらう。彼らのベッド、縄、剣、そして戦いに行くときに手首に結ぶ木の腕輪のファッションや、一端 が空洞になった大きな杖は、その音で踊りの拍子を刻むもので、いくつかの場所で、とりわけ私の家で見ることができる。彼らは全身の毛を剃るが、木や石のカ ミソリ以外は使わず、私たちよりもずっときれいに剃る。彼らは魂の不滅を信じ、神々の恩恵を受けた者は天国の日の昇る場所に宿り、呪われた者は西に宿ると 信じている。 |
| They have I know not what kind
of priests and prophets, who very rarely present themselves to the
people, having their abode in the mountains. At their arrival, there is
a great feast, and solemn assembly of many villages: each house, as I
have described, makes a village, and they are about a French league
distant from one another. This prophet declaims to them in public,
exhorting them to virtue and their duty: but all their ethics are
comprised in these two articles, resolution in war, and affection to
their wives. He also prophesies to them events to come, and the issues
they are to expect from their enterprises, and prompts them to or
diverts them from war: but let him look to’t; for if he fail in his
divination, and anything happen otherwise than he has foretold, he is
cut into a thousand pieces, if he be caught, and condemned for a false
prophet: for that reason, if any of them has been mistaken, he is no
more heard of. Divination is a gift of God, and therefore to abuse it, ought to be a punishable imposture. Amongst the Scythians, where their diviners failed in the promised effect, they were laid, bound hand and foot, upon carts loaded with firs and bavins, and drawn by oxen, on which they were burned to death.—[Herodotus, iv. 69.]—Such as only meddle with things subject to the conduct of human capacity, are excusable in doing the best they can: but those other fellows that come to delude us with assurances of an extraordinary faculty, beyond our understanding, ought they not to be punished, when they do not make good the effect of their promise, and for the temerity of their imposture? They have continual war with the nations that live further within the mainland, beyond their mountains, to which they go naked, and without other arms than their bows and wooden swords, fashioned at one end like the head of our javelins. The obstinacy of their battles is wonderful, and they never end without great effusion of blood: for as to running away, they know not what it is. Every one for a trophy brings home the head of an enemy he has killed, which he fixes over the door of his house. After having a long time treated their prisoners very well, and given them all the regales they can think of, he to whom the prisoner belongs, invites a great assembly of his friends. They being come, he ties a rope to one of the arms of the prisoner, of which, at a distance, out of his reach, he holds the one end himself, and gives to the friend he loves best the other arm to hold after the same manner; which being. done, they two, in the presence of all the assembly, despatch him with their swords. After that, they roast him, eat him amongst them, and send some chops to their absent friends. They do not do this, as some think, for nourishment, as the Scythians anciently did, but as a representation of an extreme revenge; as will appear by this: that having observed the Portuguese, who were in league with their enemies, to inflict another sort of death upon any of them they took prisoners, which was to set them up to the girdle in the earth, to shoot at the remaining part till it was stuck full of arrows, and then to hang them, they thought those people of the other world (as being men who had sown the knowledge of a great many vices amongst their neighbours, and who were much greater masters in all sorts of mischief than they) did not exercise this sort of revenge without a meaning, and that it must needs be more painful than theirs, they began to leave their old way, and to follow this. I am not sorry that we should here take notice of the barbarous horror of so cruel an action, but that, seeing so clearly into their faults, we should be so blind to our own. I conceive there is more barbarity in eating a man alive, than when he is dead; in tearing a body limb from limb by racks and torments, that is yet in perfect sense; in roasting it by degrees; in causing it to be bitten and worried by dogs and swine (as we have not only read, but lately seen, not amongst inveterate and mortal enemies, but among neighbours and fellow-citizens, and, which is worse, under colour of piety and religion), than to roast and eat him after he is dead. |
彼らにはどんな司祭や預言者がいるのかわからないが、山に住まいしてい
るため、滅多に人々の前に姿を現さない。彼らが到着すると、大宴会が催され、多くの村々が集まって荘厳な集会を行う。この預言者は公の場で彼らに宣言し、
美徳と義務を諭す。しかし、彼らの倫理はすべて、戦争における決意と妻への愛情、この2点に集約されている。彼はまた、来るべき出来事と、彼らの事業から
予想される結果を彼らに予言し、彼らを戦争に駆り立てたり、戦争から遠ざけたりする。しかし、彼に気をつけさせよ。もし彼が占いに失敗し、彼が予言したこ
と以外のことが起これば、彼は捕らえられ、偽預言者として断罪される。 占いは神の賜物であるから、それを悪用することは罰せられるべき偽りである。スキタイ人の間では、占い師が約束された効果に失敗した場合、彼らは手足を縛 られ、モミやバビンを積んだ牛車の上に寝かされ、牛に引かれ、その上で焼き殺された。 ヘロドトス，4.69. ]-人間の能力の範囲内のことにしか干渉しない者は，最善を尽くしても許される。しかし，われわれの理解を超えた並外れた能力を保証してわれわれを惑わし に来る他の者たちは，約束の効果が上がらないとき，またその詐欺の気まぐれさのために，罰せられるべきでないか。 彼らは、山々を越えて本土のさらに奥に住む国々と絶えず戦争をしている。彼らは、裸で、弓と、一端が我々の槍の頭のような形をした木刀以外の武器を持たず に行く。彼らの戦いの頑強さはすばらしく、大量の血を流さずに終わることはない。皆、戦利品として、殺した敵の首を持ち帰り、家のドアの上に飾る。長い 間、捕虜を厚遇し、思いつく限りのもてなしをした後、捕虜の属する者は、友人たちを大勢招く。そして、囚人の手の届かない距離で、囚人の片方の腕に縄を結 び、その縄の一端を自分で持ち、もう片方の腕を最も愛する友人に渡して、同じように持たせる。その後、彼らは彼を焼き、彼らの間で食べ、不在の友人にいく つかのチョップを送る。これは、スキタイ人が古くから行っていたように、栄養補給のためという説もあるが、そうではなく、極端な復讐を表現したものであ る： それは、捕虜にしたポルトガル人に別の種類の死を与えることであった。それは、捕虜を帯の部分まで土に埋め、残りの部分を矢で一杯になるまで撃ち、それか ら吊るすというものであった、 彼らは、あの世の人々が（隣人たちに多くの悪徳の知識を蒔き、自分たちよりもずっとあらゆる種類の悪事の達人であるとして）、意味もなくこのような復讐を 行うことはなく、自分たちのものよりも苦痛を伴うに違いないと考え、自分たちの古いやり方を捨てて、これに従うようになった。私は、このような残酷な行為 の野蛮な恐ろしさをここで注目することを残念に思うのではなく、彼らの欠点をこれほどはっきりと見抜いていながら、自分たちの欠点にこれほど盲目になって しまうことを残念に思うのである。生きている人間を食べることは、死んでから食べることよりも野蛮であると私は考える。まだ完全な理性を保っている体を、 棚や拷問によって四肢から四肢を引き裂くこと、少しずつ焼くこと、犬や豚に噛ませたり心配させたりすること（私たちが読んだだけでなく、最近見たように、 宿敵や致命的な敵の間だけでなく、隣人や同胞の間でも、さらに悪いことに、信心や宗教を装って）は、死んでから焼いて食べることよりも野蛮である。 |
| Chrysippus and Zeno, the two
heads of the Stoic sect, were of opinion that there was no hurt in
making use of our dead carcasses, in what way soever for our necessity,
and in feeding upon them too;—[Diogenes Laertius, vii. 188.]—as our own
ancestors, who being besieged by Caesar in the city Alexia, resolved to
sustain the famine of the siege with the bodies of their old men,
women, and other persons who were incapable of bearing arms. “Vascones, ut fama est, alimentis talibus usi Produxere animas.” [“‘Tis said the Gascons with such meats appeased their hunger.” —Juvenal, Sat., xv. 93.] And the physicians make no bones of employing it to all sorts of use, either to apply it outwardly; or to give it inwardly for the health of the patient. But there never was any opinion so irregular, as to excuse treachery, disloyalty, tyranny, and cruelty, which are our familiar vices. We may then call these people barbarous, in respect to the rules of reason: but not in respect to ourselves, who in all sorts of barbarity exceed them. Their wars are throughout noble and generous, and carry as much excuse and fair pretence, as that human malady is capable of; having with them no other foundation than the sole jealousy of valour. Their disputes are not for the conquest of new lands, for these they already possess are so fruitful by nature, as to supply them without labour or concern, with all things necessary, in such abundance that they have no need to enlarge their borders. And they are, moreover, happy in this, that they only covet so much as their natural necessities require: all beyond that is superfluous to them: men of the same age call one another generally brothers, those who are younger, children; and the old men are fathers to all. These leave to their heirs in common the full possession of goods, without any manner of division, or other title than what nature bestows upon her creatures, in bringing them into the world. If their neighbours pass over the mountains to assault them, and obtain a victory, all the victors gain by it is glory only, and the advantage of having proved themselves the better in valour and virtue: for they never meddle with the goods of the conquered, but presently return into their own country, where they have no want of anything necessary, nor of this greatest of all goods, to know happily how to enjoy their condition and to be content. And those in turn do the same; they demand of their prisoners no other ransom, than acknowledgment that they are overcome: but there is not one found in an age, who will not rather choose to die than make such a confession, or either by word or look recede from the entire grandeur of an invincible courage. There is not a man amongst them who had not rather be killed and eaten, than so much as to open his mouth to entreat he may not. They use them with all liberality and freedom, to the end their lives may be so much the dearer to them; but frequently entertain them with menaces of their approaching death, of the torments they are to suffer, of the preparations making in order to it, of the mangling their limbs, and of the feast that is to be made, where their carcass is to be the only dish. All which they do, to no other end, but only to extort some gentle or submissive word from them, or to frighten them so as to make them run away, to obtain this advantage that they were terrified, and that their constancy was shaken; and indeed, if rightly taken, it is in this point only that a true victory consists: “Victoria nulla est, Quam quae confessor animo quoque subjugat hostes.” [“No victory is complete, which the conquered do not admit to be so.—“Claudius, De Sexto Consulatu Honorii, v. 248.] |
ストイック派の二人の教主クリシッポスとゼノーは、死骸をどんな形であ
れ、必要なために利用し、それを食べることに何ら支障はないという意見であった（『ディオゲネス・ラエルティウス』7.188.）。 「飢えをしのぎ、飢えをしのぎ、飢えをしのぎ 「生物を産め」 [ガスコン人はこのような肉で飢えをしのいだと言われている。 -ユヴェナール『土曜』15章93節。］ そして医師たちは、これをあらゆる種類の用途に使用すること、すなわち外側に塗ること、あるいは患者の健康のために内側に与えることをいとわない。しか し、我々の身近な悪徳である裏切り、不忠、暴虐、残虐を許すような、これほど不規則な意見はなかった。私たちは、理性的なルールに照らして、これらの人々 を野蛮と呼ぶことができる。彼らの戦争は全体的に気高く、寛大であり、人間の弊害が可能な限り多くの弁解と公正な見せかけを伴う。彼らの争いは、新しい土 地の征服のためではない。なぜなら、彼らがすでに所有している土地は、もともと実り豊かで、労力も心配もなく、必要なものはすべて、国境を広げる必要がな いほど豊富に供給してくれるからである。さらに、彼らはこの点においても幸福である。彼らは、自分たちの自然的必需品が必要とする分だけしか欲しがらない のだ。これらの者たちは、相続人たちに財産の完全な所有権を共有で残し、いかなる分割もせず、また、自然が被造物をこの世に生んだときに与えたもの以外の 所有権も認めない。隣人たちが山を越えて襲いかかり、勝利を得たとしても、勝利者がそれによって得るものは、栄光と、自分たちが武勇と徳において優れてい ることを証明したという利点だけである。しかし、このような告白をするくらいなら、いっそ死を選ぶか、言葉でも表情でも、無敵の勇気の壮大さ全体から後退 することを選ばない者は、いつの時代にも一人もいない。彼らの中には、口を開いてそうしないように懇願するくらいなら、いっそ殺されて食べられてしまった 方がましだと思わない者はいない。彼らは、彼らの命が彼らにとってより大切なものとなるように、あらゆる自由と気ままさをもって彼らを利用する。しかし、 彼らの死が近づいていること、彼らが受けることになる苦痛、そのための準備、手足の切断、そして彼らの死骸が唯一の料理となる祝宴について、頻繁に脅しで 彼らをもてなす。彼らがこのようなことをするのは、他でもない、彼らから何か穏やかな、あるいは従順な言葉を引き出すため、あるいは彼らを怖がらせて逃げ 出させるためである： 「ヴィクトリア・ヌラ・エスト、 「ビクトリア・ヌラ・エスト、その告白のために、その魂が軍を征服する」[完全な勝利はない。 [征服された者がそう認めない完全な勝利はない。 クラウディウス『De Sexto Consulatu Honorii』v. 248.］ |
| The Hungarians, a very warlike
people, never pretend further than to reduce the enemy to their
discretion; for having forced this confession from them, they let them
go without injury or ransom, excepting, at the most, to make them
engage their word never to bear arms against them again. We have
sufficient advantages over our enemies that are borrowed and not truly
our own; it is the quality of a porter, and no effect of virtue, to
have stronger arms and legs; it is a dead and corporeal quality to set
in array; ‘tis a turn of fortune to make our enemy stumble, or to
dazzle him with the light of the sun; ‘tis a trick of science and art,
and that may happen in a mean base fellow, to be a good fencer. The
estimate and value of a man consist in the heart and in the will: there
his true honour lies. Valour is stability, not of legs and arms, but of
the courage and the soul; it does not lie in the goodness of our horse
or our arms but in our own. He that falls obstinate in his courage— “Si succiderit, de genu pugnat” [“If his legs fail him, he fights on his knees.” —Seneca, De Providentia, c. 2.] —he who, for any danger of imminent death, abates nothing of his assurance; who, dying, yet darts at his enemy a fierce and disdainful look, is overcome not by us, but by fortune; he is killed, not conquered; the most valiant are sometimes the most unfortunate. There are defeats more triumphant than victories. Never could those four sister victories, the fairest the sun ever be held, of Salamis, Plataea, Mycale, and Sicily, venture to oppose all their united glories, to the single glory of the discomfiture of King Leonidas and his men, at the pass of Thermopylae. Who ever ran with a more glorious desire and greater ambition, to the winning, than Captain Iscolas to the certain loss of a battle?—[Diodorus Siculus, xv. 64.]—Who could have found out a more subtle invention to secure his safety, than he did to assure his destruction? He was set to defend a certain pass of Peloponnesus against the Arcadians, which, considering the nature of the place and the inequality of forces, finding it utterly impossible for him to do, and seeing that all who were presented to the enemy, must certainly be left upon the place; and on the other side, reputing it unworthy of his own virtue and magnanimity and of the Lacedaemonian name to fail in any part of his duty, he chose a mean betwixt these two extremes after this manner; the youngest and most active of his men, he preserved for the service and defence of their country, and sent them back; and with the rest, whose loss would be of less consideration, he resolved to make good the pass, and with the death of them, to make the enemy buy their entry as dear as possibly he could; as it fell out, for being presently environed on all sides by the Arcadians, after having made a great slaughter of the enemy, he and his were all cut in pieces. Is there any trophy dedicated to the conquerors which was not much more due to these who were overcome? The part that true conquering is to play, lies in the encounter, not in the coming off; and the honour of valour consists in fighting, not in subduing. |
ハンガリー人は非常に戦争好きな民族だが、敵を自分たちの裁量に従わせ
る以上のことは決してしない。この自白を敵から強要した後は、傷害も身代金も与えずに解放する。せいぜい、二度と自分たちに対して武器を持たないと約束さ
せるだけだ。手足が丈夫なのはポーターの資質であり、美徳の効果ではない。隊列を組むのは死者の資質であり、敵をつまずかせるのも、太陽の光で敵を幻惑す
るのも、幸運の巡り合わせである。人間の評価と価値は、心と意志にある。武勇とは、足や腕ではなく、勇気と魂の安定である。勇気を失って倒れる者
は......」。 「足が動かなくなれば、魂が戦う」 [脚が衰えれば、膝をついて戦う。 -セネカ『De Providentia』c.2.]。 -死が目前に迫っているにもかかわらず、何らの確証も失わない者、死にかけてもなお、敵に向かって獰猛かつ軽蔑的な視線を投げかける者、それは我々に打ち 勝たれたのではなく、運に打ち勝たれたのである。勝利よりも勝利に満ちた敗北がある。サラミス、プラタイア、ミカレ、シチリアという、太陽が抱いた中で最 も美しい4つの姉妹の勝利は、テルモピュライの峠でレオニダス王とその部下たちを失脚させたというただ一つの栄光に、あえてそのすべての栄光を対抗させる ことはできなかった。イスコラス大尉が戦いに敗れたときほど、勝利のために輝かしい欲望と大きな野心を抱いて走ったことがあろうか。彼はペロポネソスのあ る峠をアルカディア軍から守るように命じられたが、その場所の性質と兵力の不平等を考慮すると、彼がそれを行うことはまったく不可能であり、敵に差し向け られた者は全員、必ずその場所に残されるはずだと考え、他方では、自分の義務の一部を怠ることは、自分の美徳と寛大さ、そしてラケサエモンの名に値しない と考え、この2つの両極端の中間に、次のような方法を選んだ； 兵のうち、最も若く、最も活発な者を祖国防衛のために温存し、彼らを送り返した。残りの者については、その損失はあまり考慮されないであろうが、彼は峠を 切り開き、彼らの死によって、敵に彼らの進入をできる限り高く買わせることを決意した。征服者に捧げられた戦利品の中に、征服された者に捧げられたものが あるだろうか。真の征服が果たすべき役割とは、戦うことにあるのであって、退くことにあるのではない。 |
| But to return to my story: these
prisoners are so far from discovering the least weakness, for all the
terrors that can be represented to them, that, on the contrary, during
the two or three months they are kept, they always appear with a
cheerful countenance; importune their masters to make haste to bring
them to the test, defy, rail at them, and reproach them with cowardice,
and the number of battles they have lost against those of their
country. I have a song made by one of these prisoners, wherein he bids
them “come all, and dine upon him, and welcome, for they shall withal
eat their own fathers and grandfathers, whose flesh has served to feed
and nourish him. These muscles,” says he, “this flesh and these veins,
are your own: poor silly souls as you are, you little think that the
substance of your ancestors’ limbs is here yet; notice what you eat,
and you will find in it the taste of your own flesh:” in which song
there is to be observed an invention that nothing relishes of the
barbarian. Those that paint these people dying after this manner,
represent the prisoner spitting in the faces of his executioners and
making wry mouths at them. And ‘tis most certain, that to the very last
gasp, they never cease to brave and defy them both in word and gesture.
In plain truth, these men are very savage in comparison of us; of
necessity, they must either be absolutely so or else we are savages;
for there is a vast difference betwixt their manners and ours. The men there have several wives, and so much the greater number, by how much they have the greater reputation for valour. And it is one very remarkable feature in their marriages, that the same jealousy our wives have to hinder and divert us from the friendship and familiarity of other women, those employ to promote their husbands’ desires, and to procure them many spouses; for being above all things solicitous of their husbands’ honour, ‘tis their chiefest care to seek out, and to bring in the most companions they can, forasmuch as it is a testimony of the husband’s virtue. Most of our ladies will cry out, that ‘tis monstrous; whereas in truth it is not so, but a truly matrimonial virtue, and of the highest form. In the Bible, Sarah, with Leah and Rachel, the two wives of Jacob, gave the most beautiful of their handmaids to their husbands; Livia preferred the passions of Augustus to her own interest; —[Suetonius, Life of Augustus, c. 71.]—and the wife of King Deiotarus, Stratonice, did not only give up a fair young maid that served her to her husband’s embraces, but moreover carefully brought up the children he had by her, and assisted them in the succession to their father’s crown. And that it may not be supposed, that all this is done by a simple and servile obligation to their common practice, or by any authoritative impression of their ancient custom, without judgment or reasoning, and from having a soul so stupid that it cannot contrive what else to do, I must here give you some touches of their sufficiency in point of understanding. Besides what I repeated to you before, which was one of their songs of war, I have another, a love-song, that begins thus: “Stay, adder, stay, that by thy pattern my sister may draw the fashion and work of a rich ribbon, that I may present to my beloved, by which means thy beauty and the excellent order of thy scales shall for ever be preferred before all other serpents.” |
しかし、私の話に戻ろう。これらの囚人たちは、彼らに与えられるあらゆ
る恐怖に対して、少しも弱さを見出すことはなく、それどころか、2、3ヶ月の間、常に陽気な顔をしている。このような捕虜の一人が作った歌がある。彼は捕
虜たちに、「さあ、みんな来て、彼の上で食事をしよう。この筋肉、この肉、この静脈は、あなたたち自身のものです。あなたたちのような哀れな愚かな魂は、
あなたたちの祖先の手足の実体がまだここにあるとは少しも思っていません。このような死に様を描く人々は、囚人が死刑執行人の顔に唾を吐きかけ、不機嫌な
口を開けている様子を描いている。そして最も確かなことは、彼らは最後の一息まで、言葉でも仕草でも、決して勇敢で反抗的であり続けるということである。
というのも、彼らの習慣と我々の習慣には大きな違いがあるからだ。 なぜなら、彼らの風俗と我々の風俗には大きな違いがあるからだ。現地の男たちは何人もの妻を持ち、その数の多さは、彼らの武勇に対する評判の高さを物語っ ている。そして、彼らの結婚において非常に顕著な特徴は、私たちの妻が他の女性との友情や親しみを妨げ、そらすために持つのと同じ嫉妬心を、彼女たちは夫 の欲望を促進し、多くの配偶者を得るために使うことである。何よりも夫の名誉を気にしている彼女たちは、夫の美徳の証となるため、できる限り多くの伴侶を 探し出し、引き合わせることを最大の関心事とする。しかし実際はそうではなく、真に夫婦の美徳であり、最高の形なのである。聖書では、サラはヤコブの2人 の妻レアとラケルとともに、最も美しい侍女を夫に捧げた。リヴィアは自分の利益よりもアウグストゥスの情欲を優先した。 このようなことがすべて、判断力も理性もなく、他に何をすべきかを思いつかないほど愚かな魂が、彼らの一般的な慣習に従順に従っただけのこと、あるいは古 くからの慣習の権威ある印象によって行われたのだと思われないように、私はここで、彼らの理解力の点で十分であることを、いくつか紹介しなければならな い。前に繰り返した、彼らの戦いの歌のほかに、もうひとつ、愛の歌がある： 「汝の型によって、わが妹が豊かなリボンの型と細工を描くように。 汝の型紙によって、わが妹が豊かなリボンを描き、わが最愛の者に贈ることができるように、 汝の美しさと、汝の鱗の優れた秩序とによって 汝の美しさ、汝の鱗の優れた秩序は、他のすべての蛇よりも永遠に好まれるであろう。」 |
| Wherein the first couplet,
“Stay, adder,” &c., makes the burden of the song. Now I have
conversed enough with poetry to judge thus much that not only there is
nothing barbarous in this invention, but, moreover, that it is
perfectly Anacreontic. To which it may be added, that their language is
soft, of a pleasing accent, and something bordering upon the Greek
termination. Three of these people, not foreseeing how dear their knowledge of the corruptions of this part of the world will one day cost their happiness and repose, and that the effect of this commerce will be their ruin, as I presuppose it is in a very fair way (miserable men to suffer themselves to be deluded with desire of novelty and to have left the serenity of their own heaven to come so far to gaze at ours!), were at Rouen at the time that the late King Charles IX. was there. The king himself talked to them a good while, and they were made to see our fashions, our pomp, and the form of a great city. After which, some one asked their opinion, and would know of them, what of all the things they had seen, they found most to be admired? To which they made answer, three things, of which I have forgotten the third, and am troubled at it, but two I yet remember. They said, that in the first place they thought it very strange that so many tall men, wearing beards, strong, and well armed, who were about the king (‘tis like they meant the Swiss of the guard), should submit to obey a child, and that they did not rather choose out one amongst themselves to command. Secondly (they have a way of speaking in their language to call men the half of one another), that they had observed that there were amongst us men full and crammed with all manner of commodities, whilst, in the meantime, their halves were begging at their doors, lean and half-starved with hunger and poverty; and they thought it strange that these necessitous halves were able to suffer so great an inequality and injustice, and that they did not take the others by the throats, or set fire to their houses. I talked to one of them a great while together, but I had so ill an interpreter, and one who was so perplexed by his own ignorance to apprehend my meaning, that I could get nothing out of him of any moment: Asking him what advantage he reaped from the superiority he had amongst his own people (for he was a captain, and our mariners called him king), he told me, to march at the head of them to war. Demanding of him further how many men he had to follow him, he showed me a space of ground, to signify as many as could march in such a compass, which might be four or five thousand men; and putting the question to him whether or no his authority expired with the war, he told me this remained: that when he went to visit the villages of his dependence, they planed him paths through the thick of their woods, by which he might pass at his ease. All this does not sound very ill, and the last was not at all amiss, for they wear no breeches. |
最初の連句「Stay,
adder」などが、この歌の重荷となっている。私は詩について十分な知識を持っているので、この発明には野蛮なところがないだけでなく、完璧にアナクロ
ン的であると判断できる。さらに付け加えれば、彼らの言葉はやわらかく、心地よいアクセントがあり、ギリシャ語の終止形に近いものがある。 これらの人々のうち3人は、世界のこの地域の堕落についての知識が、いつか彼らの幸福と安らぎをどれほど損なうことになるのか、そしてこの通商の影響が彼 らの破滅をもたらすことになるとは予見していなかったが、私はそれが非常に公正な方法であると推測する（新奇なものへの欲望に惑わされ、自分たちの天国の 平穏を捨てて、我々の天国を眺めるために遠くまで来てしまったとは、哀れな人たちだ！）。国王は彼らとしばらく話をし、私たちのファッションや華やかさ、 大都市としての姿を見てもらった。その後、ある者が彼らに意見を求め、彼らが見たすべてのもののうち、最も称賛に値するものは何かと尋ねた。そのうちの3 つ目は忘れてしまった。彼らは言った、第一に、王の周りにいた（彼らは衛兵のスイス人を意味していたようだ）、ひげを生やし、屈強で武装した多くの背の高 い男たちが、子供に服従するのは非常に奇妙だと思った。第二に（彼らには、人を互いの半分と呼ぶ話し方がある）、私たちの中に、あらゆる種類の商品で満杯 になり、詰め込まれた人々がいる一方で、その一方で、彼らの半分が、飢えと貧困で痩せ細り、半分餓えた状態で、彼らの家の戸口で物乞いをしているのを見 て、彼らは、これらの必需品の半分が、これほど大きな不平等と不公平に苦しむことができ、彼らが他の人々の喉を掻っ切ったり、彼らの家に火をつけたりしな いことを不思議に思った。 私はそのうちの一人としばらく話したが、通訳があまりに下手で、しかも私の言いたいことを理解するのに自分の無知に戸惑っているような人だったので、何一 つ聞き出すことができなかった： 彼は船長であり、海人たちは彼を王と呼んでいた。）自分の民の中で優位に立つことで、どのような利益を得ているのかと尋ねると、彼は私に、彼らの先頭に 立って戦争に出陣することだと言った。さらに、彼に従う兵の数を尋ねると、彼は私に地面の広さを示し、そのような羅針盤で行軍できる人数、4、5千人であ ろうことを示した。そして、彼の権限が戦争とともに消滅したかどうかを彼に質問すると、彼は私にこう答えた。彼らはブリーツ（半ズボン）をはいていない。 |
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