The Journey Around the Planet Nazar

I had now performed the toilsome duties of a courier for two years, having been every where with orders and letters. I was tired of this troublesome and unbecoming business. I sent to the king petition after petition, asking for my discharge, and soliciting for a more honorable appointment. But I was repeatedly refused, for his majesty did not think my abilities would warrant promotion. He condescended to refer me to the laws and customs, which allowed those only to be placed in respectable and important offices, who were fitted for them by talent and virtue. It was necessary, he continued, that I should remain where I was, till I could, by my merits, pave my way to distinction. He concluded thus:

I had now spent two years doing the tiring work of a courier, carrying orders and letters everywhere. I was tired of this troublesome and undignified work. I sent the king petition after petition, asking to be released from the job and given a more honorable position. But he refused me every time. His Majesty did not think my abilities justified a promotion. He deigned to remind me of the laws and customs. They allowed only those with the talent and virtue for respectable and important offices to hold them. He added that I must remain where I was until I earned distinction through my own merits. He concluded as follows:

I was thus obliged to remain, as patiently as I could, in my old service, amusing myself in thinking how to bring my talents to the light. In my continual journeys about the country, I studied the nature of the people, the quality of the soil; and, in short, became accurately acquainted with every thing worthy of observation. That I might not forget any thing, I used myself to write notes of each journey. These notes I enlarged afterwards, as well as I could, and was thus enabled to deliver to the king a volume of considerable size.

So I had to remain in my old job as patiently as I could. I amused myself by thinking about how to make my talents known. As I traveled around the country, I studied the character of the people and the quality of the soil. In short, I became thoroughly familiar with everything worth observing. To avoid forgetting anything, I made notes on each journey. Later, I expanded these notes as best I could. This enabled me to present the king with a sizable volume.

I soon observed that this work was far from being displeasing to his majesty. He read it through with attention, and then recommended it to the senate with much ceremony. It was soon determined that I should be made use of to discover and make known whatever there was of interest throughout the planet. Truly! I expected some other reward for my sleepless nights and laborious days, than still greater burthens, still heavier travail. But I could only in silence sigh with the poet:

I soon saw that his majesty was quite pleased with my work. He read it carefully and then recommended it to the senate with great ceremony. The senate soon decided to use me to discover and report anything of interest throughout the planet. Truly! I had expected some other reward for my sleepless nights and hard days of work than even greater burdens and heavier labor. But I could only sigh silently with the poet:

However, as I have always had a great desire to see and hear every thing new, and expected, withal, a magnificent reward from the really kind-hearted king on my return, I set about this work with a kind of pleasure.

However, I have always been eager to see and hear anything new. I also expected a magnificent reward from the truly kind-hearted king when I returned. So I took up the work with a certain pleasure.

Although the planet Nazar is but about six hundred miles in circumference, it seems, to the trees, of vast extent, principally on account of their slow movement. No Potuan could go round it in less time than two years, whereas, I, with my long legs, could traverse it easily in two months.

Although the planet Nazar is only about six hundred miles around, it seems vast to the trees. This is mainly because they move so slowly. No Potuan could travel around it in less than two years. But with my long legs, I could easily make the journey in two months.

I set out on this journey in the Poplar month.

I began this journey in the Poplar month.

Most of the things which I shall now relate, are so curious, that the reader may be easily brought to believe them to be written from mere whim, or at least to be poetical contrivance. The physical and moral diversities are so many and so great, on this planet, that a man who has only considered the difference between the antipodal nations of the earth, can form but a faint idea of the same. It must be observed that the nations of Nazar are divided by sounds and seas, and that this globe is a kind of Archipelago.

Most of what I am about to relate is so curious that readers may easily believe I invented it on a whim, or at least as a poetic fiction. The physical and moral differences on this planet are many and great. Someone who has considered only the differences between nations on opposite sides of the earth can form only a faint idea of them. It should be noted that the nations of Nazar are separated by straits and seas, and that this globe is a kind of archipelago.

It would be wearisome to relate all my adventures, and I shall limit my remarks to those people who seemed to me the most remarkable.

It would be tiresome to tell all my adventures, so I will describe only the people who seemed most remarkable to me.

The only things which I found in common with all, were figure and language. All were trees. But in customs, gestures, and sense, so great was the diversity, that each province appeared like a new world.

The only things I found they all had in common were their shape and language. They were all trees. But their customs, gestures, and understanding varied so much that each province seemed like a new world.

In Quamso, the province next to Potu, the inhabitants are entirely oak trees. They know not of bodily weakness or disease, but arrive in perfect and continued health to a very great age. They seem to be the most fortunate of all creatures; but I found, after some intercourse with them, that this assumption was a great mistake. Although I never saw any of them sad, yet none appeared to be happy. The purest heaven is never impressive, but after a storm; so happiness is not appreciated by these oaks, because it is never interrupted; they bless not health, because they are never sick. They spend their lives in tame and uninterrupted indifference. Possessed of little politeness and goodness of heart, their conversation is cold and cheerless; their manners stiff and haughty. Without passions, they are crimeless; without weakness, they are pitiless.

In Quamso, the province next to Potu, the inhabitants are all oak trees. They never suffer from physical weakness or disease, but remain perfectly healthy into old age. They seem to be the luckiest of all creatures. But after spending some time with them, I found that this assumption was a great mistake. Although I never saw any of them sad, none seemed happy. A clear sky is most impressive after a storm. Likewise, the oaks do not appreciate happiness because it is never interrupted. They do not value health because they are never sick. They spend their lives in dull, constant indifference. They have little politeness or kindness, and their conversation is cold and cheerless. Their manners are stiff and arrogant. Without passions, they commit no crimes. Without weakness, they feel no pity.

Those alone to whom pain and sickness bring the remembrance of their mortality, learn in their own sufferings, to sympathise with and compassionate the woes of others.

Only those whom pain and sickness remind of their mortality learn from their own suffering to feel compassion for others.

I was now in a land, where I had a living proof of how much the occurrence of pain and the fear of death tend to produce mutual love and cheerful converse among fellow beings. Here, for the first time, I came to know the folly and sin of grumbling at the Creator, for bringing upon us trouble and suffering, which are really good for us, and which produce the happiest consequences.

I was now in a land where I saw living proof of a truth. Pain and the fear of death do much to foster mutual love and cheerful conversation among fellow beings. Here, for the first time, I understood how foolish and sinful it is to complain about the Creator for bringing us trouble and suffering. These are really good for us and lead to the happiest results.

The province Lalak, which is sometimes called Maskatta, or the Blessed Land, was the next in the order of my journey. This land is very appropriately named. All things spring forth spontaneously:

The province of Lalak was next on my journey. It is sometimes called Maskatta, or the Blessed Land. The name is very fitting. Everything grows on its own:

These advantages do not, by any means, make the inhabitants happy. It occurred to me, that laborers in harsher climates are much better off than these people, who necessarily languish in idleness and luxury.

These advantages do not make the inhabitants happy at all. It occurred to me that workers in harsher climates are much better off than these people, who inevitably waste away in idleness and luxury.

Next to Lalak is Mardak, inhabited by cypresses. Of these are different descents or races, determined by the number or shape of their eyes. Here is a list of the varieties:

Next to Lalak is Mardak, which is inhabited by cypresses. They belong to different races, distinguished by the number or shape of their eyes. Here is a list of the varieties:

Nagiri, who have oblong eyes; to whom all objects appear oblong.

The Nagiri have oblong eyes, and all objects appear oblong to them.

Naquire, whose eyes are square.

Naquire, whose eyes are square.

Palampi, who have very small eyes.

Palampi, who have very small eyes.

Jaraku, with two eyes, which are turned in opposite directions.

Jaraku, with two eyes that look in opposite directions.

Mehanki, with three eyes.

Mehanki, with three eyes.

Panasuki, with four eyes.

Panasuki, with four eyes.

Harramba, whose eyes occupy the whole forehead; and finally,

Harramba, whose eyes cover the entire forehead, and finally,

Skodolki, who have a single eye in the neck.

Skodolki, who have one eye in the neck.

The most numerous and powerful of these races, are the Nagirians. Kings, senators and priests are always chosen from this class. None are admitted to any office, but those who acknowledge and testify by oath, that a certain table, dedicated to the sun and placed in the temple, is oblong. This table is the holiest object of mardakanic worship. The oath, to be taken by aspirants to honors, is as follows:

The Nagirians are the largest and most powerful of these races. Kings, senators, and priests are always chosen from this class. No one can hold office without acknowledging and swearing that a certain table is oblong. The table is dedicated to the sun and stands in the temple. It is the holiest object of mardakanic worship. Those seeking honors must take the following oath:

"Kaki manaska quihampu miriac jakku, mesimbrii caphani crukkia, manaskar quebriac krusondora."

"Kaki manaska quihampu miriac jakku, mesimbrii caphani crukkia, manaskar quebriac krusondora."

In English:

In English:

"I swear, that the holy table of the sun seems oblong to me, and I promise to remain in this opinion until my last breath."

"I swear that the holy table of the sun looks oblong to me. I promise to hold this opinion until I die."

When the neophyte, of either class, has sworn this oath, he is taken up among the Nagirians, and is qualified for any office. On the day after my arrival, as I walked in the market-place, I met a party bearing an old man to the whipping post. I asked them the nature of his offence, and was told that he was a heretic, who had publicly declared that the holy table of the sun appeared square to him.

Once a newcomer from either class has sworn this oath, they are admitted among the Nagirians. They are then eligible for any office. The day after I arrived, I was walking through the marketplace. I met a group taking an old man to the whipping post. I asked what he had done. They told me he was a heretic who had publicly declared that the holy table of the sun appeared square to him.

I immediately entered the temple, being curious to know whether or not my eyes were orthodox. The table was certainly square to my view, and I said so to my landlord, on my return. This tree, who had been recently appointed a church-warden, drew a deep sigh on this occasion, and confessed that it also seemed square to him, but that he dared not express such an opinion, openly, from fear of being ejected from office, if not worse.

I immediately entered the temple, curious to find out whether my eyes were orthodox. The table certainly looked square to me, and I told my landlord so when I returned. This tree had recently been appointed a churchwarden. He sighed deeply and confessed that the table looked square to him too. But he dared not say so openly, for fear of losing his position, if not worse.

Trembling in every joint, I quietly left this region, fearful that my back might suffer on account of my heterodox vision.

Trembling all over, I quietly left the region, afraid my back might suffer because of my unorthodox vision.

The duchy of Kimal is considered the mightiest and richest of the states on this planet. There are numberless silver mines within its borders: the sand of its rivers is colored by gold, and its coasts are paved with pearl oysters of the finest water.

The duchy of Kimal is considered the most powerful and richest state on this planet. It has countless silver mines, and gold colors the sand in its rivers. Its coasts are covered with oysters bearing pearls of the finest quality.

The people of this province, nevertheless, are more miserable than those of any other I visited. They are miners, gold-strainers and pearl-divers, condemned to the most infamous slavery, drenched in water, or secluded from air and light, and all for the sake of dear gain. How strange and senseless is the lust for brilliant baubles!

Nevertheless, the people of this province are more miserable than those in any other province I visited. They are miners, gold washers, and pearl divers, condemned to the most disgraceful slavery. They are soaked in water or shut away from air and light, all for the sake of profit. How strange and senseless is the craving for shiny trinkets!

The possessors of wealth are obliged to keep a continual watch over their property, for the land is full of robbers. None can travel without an armed retinue. Thus, this people, on which their neighbors look with longing eyes, should deserve pity rather than excite envy. Fear, mistrust and jealousy rage in all hearts: each regards his neighbor as an enemy. Sorrows and terrors, sleepless nights, pale faces and trembling hands are the fruits of that very wealth, which their neighbors look upon as the greatest good.

The wealthy must constantly guard their property because the land is full of robbers. No one can travel without armed guards. So these people, whom their neighbors envy, deserve pity rather than envy. Fear, mistrust, and jealousy rage in every heart. Each person sees their neighbor as an enemy. Sorrow, terror, sleepless nights, pale faces, and trembling hands are the fruits of their wealth. Yet their neighbors see that very wealth as the greatest good.

My wanderings through Kimal were the most unpleasant and dangerous in all my experience. My course was towards the east. I journeyed among many people, who were generally polite and social, but whose customs were not singular enough to merit particular attention. I had much cause to wonder, when I came among the Quambojas, in whom nature was entirely perverted. The older these people grow, the more lustful they become. Rashness, lasciviousness and roguery increase with years. None are suffered to hold offices after the fortieth year. At this age, the wildness and moral insensibility of boyhood begins; the sports of childhood, only, are tolerated. The tree becomes a minor, and is placed under the guardianship of his younger relations.

My travels through Kimal were the most unpleasant and dangerous I had ever experienced. I headed east. I traveled among many people who were generally polite and sociable, but their customs were not unusual enough to deserve special attention. I had much to wonder at when I came among the Quambojas, whose nature was entirely perverted. The older these people grow, the more lustful they become. Recklessness, lewdness, and dishonesty increase with age. No one is allowed to hold office after the age of forty. At that age, the wildness and moral insensitivity of boyhood begin. Only the games of childhood are permitted. The tree becomes a minor and is placed under the guardianship of his younger relatives.

I did not think it advisable to remain long in Quamboja, where in a few years, I should be sentenced to become a child again.

I did not think it wise to stay long in Quamboja, where I would be sentenced to become a child again in a few years.

I witnessed a perversion of a different kind in Kokleku. In the former province, nature is the agent of this perversion; here the law is the agent. The Koklekuans are juniper trees.

I saw a different kind of perversion in Kokleku. In the previous province, nature causes the perversion. Here, the law causes it. The Koklekuans are juniper trees.

The males alone cook and perform all domestic duties. In time of war, they serve in the army, but always in the ranks. To the females, are entrusted all civil, divine and military offices. The females reason thus: The males are endowed with greater bodily strength, and greater powers of endurance; therefore, it is clear that nature intended them to do all the work. But this will keep them so busy, that they will not have time to think. Moreover, as continual physical labor degrades the mind, if they should presume to think, their thoughts would be puerile, and practically useless. Therefore, it is plain, that to the females belongs the direction of affairs. The lady of the house may be found in the study with books and papers about her, while the master is in the kitchen cooking and washing.

Only men cook and perform all the household duties. In wartime, they serve in the army, but always as ordinary soldiers. Women hold all civil, religious, and military offices. The women reason as follows: Men have greater physical strength and endurance. Therefore, nature clearly intended them to do all the work. But work will keep them so busy that they will have no time to think. Moreover, constant physical labor weakens the mind. So if men dared to think, their thoughts would be childish and practically useless. Therefore, it is clear that women should direct affairs. The lady of the house may be found in her study, surrounded by books and papers, while her husband is in the kitchen cooking and washing.

I saw many mournful effects of this inconsistent custom.

I saw many sad effects of this inconsistent custom.

In other places, females are to be found, who bring their chastity to market and trade with their charms. Here the young males sell their nights, and for this end congregate in certain dwellings, before which signs are hung out. When these males get to be too troublesome, they are punished as prostitutes are, elsewhere. Females stroll about the streets, beckon to the men, stare at them, whistle and cry psh! to them; chuckle them under the chin and do all manner of tricks, without the least sense of shame. These females boast of their victories, as dandies, with us, plume themselves on their intimacy with ladies, whose only favor may have been a sharp box on the ear. None are here blamed for besieging a young male with love letters and presents. But a young fellow would be looked upon as having outraged all decency, should he stammer out a faint yes, to the first entreaty of a young female.

In other places, women sell their bodies and trade on their charms. Here, young men sell their nights. For this purpose, they gather in certain houses with signs hanging outside. When these men become too troublesome, they are punished as prostitutes are elsewhere. Women stroll through the streets, beckon to men, stare at them, whistle, and call “psh!” They tickle the men under the chin and play all kinds of tricks, without the least shame. These women boast of their conquests, just as dandies among us boast of their intimacy with ladies. The only favor such a lady may have given them was a sharp slap on the ear. No one here is blamed for showering a young man with love letters and gifts. But a young man would be seen as having outraged all decency if he stammered out a faint yes to a young woman's first request.

At the time I was in the country a terrible commotion arose on account of the violation of a senator's son by a young virgin. She was generally condemned for this high-handed and abominable action. The friends of the youth insisted that she should be prosecuted, and if the crime were proved, sentenced to mend the young fellow's honor by marrying him, especially as it could be sworn to that he had lived a pure and virtuous life till this libertiness had seduced him.

While I was in the country, a terrible uproar arose because a young virgin had violated a senator's son. She was widely condemned for this outrageous and despicable act. The young man's friends insisted that she be prosecuted. If her crime was proved, they wanted her sentenced to restore his honor by marrying him. They argued this especially because witnesses could swear that he had lived a pure and virtuous life until this seductress led him astray.

Blessed Europe! I exclaimed on this occasion; thrice blessed France and England! where the names—weaker sex—frail vessels—are no idle names:—where the wives are so entirely subjected to their husbands that they seem to be rather machines or automatons than creatures endowed with free will and noble aspirations!

Blessed Europe! I exclaimed. Three times blessed France and England! There, the names “weaker sex” and “frail vessels” are no empty labels. Wives are so completely subject to their husbands that they seem more like machines or robots than creatures with free will and noble aspirations!

The most splendid building in Kokleku is the Queen's harem, in which three hundred beautiful young fellows are shut up for life. So jealous is the queen, that no female is allowed to approach the walls within one hundred yards. Never beholding any of their race but the queen and a few dried-up and ugly spinsters, the poor creatures vegetate, mindless and joyless.

The most magnificent building in Kokleku is the Queen's harem, where three hundred handsome young men are locked up for life. The queen is so jealous that no woman is allowed within one hundred yards of its walls. The poor creatures never see any women except the queen and a few withered, ugly spinsters. They merely exist, without thought or joy.

Having heard, accidentally, that my form had been praised in the presence of the queen, I hastily escaped from this unnatural and execrable land:

I happened to hear that my body had been praised in the queen's presence. So I quickly escaped from this unnatural and hateful land:

Continuing my course still to the east, I came to the philosophical-land, as its inhabitants, who are principally engaged in the study of philosophy and the sciences, vain-gloriously call it. I had long and earnestly wished to see this land, which I enthusiastically ascribed to be the seat of the muses.

I continued east until I came to the philosophical-land. Its inhabitants proudly call it that because they are mainly devoted to philosophy and science. I had long and eagerly wished to see this land, which I imagined with enthusiasm as the home of the muses.

I hurried on with all possible celerity. But the roads were so full of stones, holes and bogs, that I was delayed, besmirched, and bruised. However, I endured these troubles patiently, anticipating the delights that awaited me, and well knowing that the path to paradise is not over roses. When I had struggled onward for an hour I met a peasant, of whom, after saluting him, I demanded how far distant the borders of Maskattia were? "You should rather ask," he replied, "how far you must go back;—for you are now in the very middle of it!"

I hurried on as fast as I could. But the roads were so full of stones, holes, and bogs that I was delayed, muddied, and bruised. Still, I bore these troubles patiently, looking forward to the delights that awaited me. I knew well that the path to paradise is not strewn with roses. After struggling onward for an hour, I met a peasant. I greeted him and asked how far away the borders of Maskattia were. "You should rather ask," he replied, "how far you must go back. You are now in the very middle of it!"

In great astonishment I asked, "How is it, that a land inhabited by pure philosophers, should appear like the abode of wild animals and ignorant barbarians?" "Indeed," said the peasant, "It would look better if the people could find time to attend to such trifles. At present they must be excused, for they have higher and nobler things in their heads: they are now speculating about the shortest road to the sun. Nobody can blow and swallow at the same time."

Astonished, I asked, "How can a land inhabited entirely by philosophers look like the home of wild animals and ignorant barbarians?" "Well," said the peasant, "it would look better if the people could find time for such trifles. For now, you must excuse them. They have higher and nobler things on their minds. They are thinking about the shortest route to the sun. Nobody can blow and swallow at the same time."

I understood the meaning of the cunning peasant, and left him, after getting the direction to the capital city, Casea. Instead of guards and the usual collection about the gates of a large town, hens and geese strutted about at their ease: in the crevices of the gate hung birds-nests and cobwebs.

I understood what the cunning peasant meant. After getting directions to the capital city, Casea, I left him. Hens and geese strutted about freely instead of the guards and usual crowd at a large town’s gates. Birds’ nests and cobwebs hung in the cracks of the gate.

In the streets philosophers and swine were mingled together, and both classes being alike filthy, they were only to be distinguished from each other by form.

In the streets, philosophers and pigs mingled together. Both were equally filthy, so they could be told apart only by their shape.

The philosophers wore a kind of cloak, of the color of which I should not dare to give an opinion, so thick was the dirt upon them. I was run into by one of these wise men, who seemed to be enraptured by some speculation.

The philosophers wore a kind of cloak. They were so thick with dirt that I would not dare guess their color. One of these wise men bumped into me. He seemed absorbed in some speculation.

"I beg pardon, master of arts!" I exclaimed, "may I ask of you the name of this town?" He stood for some time immovable, with closed eyes; then recovering somewhat from his trance, and rolling his eyes upwards, he muttered: "We are not far from noon!"

"Excuse me, master of arts!" I exclaimed. "May I ask the name of this town?" He stood still for some time with his eyes closed. Then he recovered somewhat from his trance, rolled his eyes upward, and muttered: "It is almost noon!"

This untimely answer, which betrayed a perfect insensibility, convinced me that intelligence resulting from methodical and practical study is preferable to the torpid insanity incident to much learning.

This ill-timed answer showed a complete lack of feeling. It convinced me that the intelligence gained from systematic, practical study is better than the dull madness that comes from extensive learning.

I went on, hoping to meet with some sensible animal, or any body rather than a philosopher. In the market-place,—a very extensive square,—were a great many statues and pillars, covered with inscriptions.

I went on, hoping to meet some sensible animal, or anyone rather than a philosopher. The marketplace was a very large square. It contained many statues and pillars covered with inscriptions.

I approached one of them to get, if possible, the meaning of the characters. While engaged in spelling the words, my back suddenly became warm, and immediately after I felt warm water trickling down my legs. I turned round to discover the fountain of the stream, and, lo! an abstracted philosopher was performing, at ease on my back, the same operation that the dogs do against the study.

I went up to one of them to see if I could understand the characters. As I tried to spell out the words, my back suddenly grew warm. Right after that, I felt warm water trickling down my legs. I turned around to see where the stream was coming from. And there, an absent-minded philosopher was calmly doing to my back what dogs do against the study.

This infamous trick excited my wrath, and I gave him a severe blow.

This disgraceful trick made me furious, and I struck him hard.

The philosopher regained his wits at this, and seizing me by the hair, dragged me around the market-place. Our struggles soon brought us both to the ground. Then a multitude of philosophers came running towards us, and having dragged me from under my opponent, beat me with their sticks till I became senseless. I was then carried to a large house and thrown into the middle of the hall. I now recovered in a measure from my ill treatment.

The philosopher came to his senses at this, grabbed me by the hair, and dragged me around the marketplace. As we struggled, we both fell to the ground. Then a crowd of philosophers came running toward us. They pulled me out from under my opponent and beat me with their sticks until I lost consciousness. I was then carried to a large house and thrown into the middle of the hall. There I recovered somewhat from my mistreatment.

On seeing this, the wise man who first insulted me, recommenced to beat me, notwithstanding my prayers for mercy. I now learned that the intensity of no anger can be compared to the philosophical; and that the teachers of virtue and moderation are not called upon to practise the same. The longer my oppressor beat me, the more did his blood boil. At last there came into the hall four sophists, whose cloaks proclaimed them to be of a different class from my late tyrants. They had some compassion for me, and soothed the rage of the others. I was taken to another house, and right glad was I to escape the hands of the bandits, and get among honest people.

Seeing this, the wise man who had first insulted me began beating me again, despite my pleas for mercy. I now learned that no anger is as intense as a philosopher’s. I also learned that those who teach virtue and moderation are not expected to practice them. The longer my tormentor beat me, the angrier he became. At last, four sophists entered the hall. Their cloaks showed that they belonged to a different class from the men who had been tormenting me. They felt some compassion for me and calmed the others’ rage. I was taken to another house. I was very glad to escape the bandits and find myself among honest people.

I related to my protectors the cause of the calamity. They laughed heartily at the whole matter, and then explained to me that the philosopher, absorbed in deep thought, had mistaken me for a pillar before which it is customary, on certain natural occasions, to stop.

I told my protectors what had caused the mishap. They laughed heartily at the whole affair. Then they explained that the philosopher, lost in thought, had mistaken me for a pillar. On certain natural occasions, people customarily stopped in front of such pillars.

Just when I supposed myself in safety. I nearly gave up the ghost from fear. I was led into a dissecting room, filled with bones and dead bodies, the stench from which was intolerable.

Just when I thought I was safe, I nearly died of fright. I was led into a dissecting room filled with bones and dead bodies. The stench was unbearable.

After languishing in this disgusting den for half an hour, the lady of the house brought in my dinner, which she had prepared herself. She was very polite and amiable; but looked at me closely, and sighed continually. I asked the reason of her sorrow. She answered, "that she became sick when she thought of what I was to suffer."

After I had spent half an hour suffering in this disgusting den, the lady of the house brought me dinner. She had prepared it herself. She was very polite and kind, but she looked closely at me and kept sighing. I asked why she was sad. She answered, "I feel sick when I think of what you are going to suffer."

"You have, indeed," she said, "come among honest people, for my husband, who lives in this house, is a doctor of medicine, and the others are his colleagues: but your uncommon figure has awakened their curiosity, and they have determined to take your internal structure into close consideration. In fine, they intend to cut you up, in the hope of finding some new phenomena in anatomy." I was thunder-struck at hearing these tidings. I cried out indignantly:

“You have indeed come among honest people,” she said. “My husband, who lives in this house, is a doctor, and the others are his colleagues. But your unusual appearance has aroused their curiosity, and they have decided to examine your internal structure closely. In short, they intend to cut you up, hoping to discover something new about anatomy.” I was stunned by this news. I cried out indignantly:

"How can people be called honest, madam! who entertain strangers only to cut them up?"

"How can people be called honest, madam, when they welcome strangers only to cut them up?"

"You should stick your fingers in the ground," she replied, "and smell the land you have got into!" I begged her with tears in my eyes to intercede for me. She answered, "My intercession would be of no service to you: but I will endeavor to save you by other means." She then took my hand, carefully led me out by a back door, and guided me to the city gate.

"You should stick your fingers in the ground," she replied, "and smell the land you've come to!" With tears in my eyes, I begged her to plead for me. She answered, "My pleading would do you no good, but I'll try to save you another way." She then took my hand, carefully led me out through a back door, and guided me to the city gate.

Here I would have taken leave of my kind and gentle guide; but while manifesting my gratitude in the most lively expressions, she suddenly interrupted my speech and signified her intention not to leave me till I should be in perfect safety. She would not be persuaded to return. We walked on together. Meanwhile she entertained me with just and sensible remarks on the customs and follies of the people. Afterwards she turned the discourse to more delicate matters. We were at some distance from the city. My soft companion adverted to the danger from which she had saved me, and suddenly demanded of me, in return, a politeness which was morally impossible.

Here I would have said goodbye to my kind and gentle guide. But as I thanked her warmly, she suddenly interrupted me. She made it clear that she would not leave me until I was completely safe. She would not be persuaded to return. We walked on together. Along the way, she entertained me with fair and sensible remarks about the customs and follies of the people. Later, she turned to more delicate matters. We were some distance from the city. My gentle companion mentioned the danger she had saved me from. Then she suddenly asked me for a favor in return that was morally impossible.

She told me with much feeling and warmth of the unfortunate fate of females in this land:—that the philosophers, entirely absorbed by their speculations, and buried among their books, neglect to an alarming extent, the duties of marriage. "Yes," she continued, "I can swear to you, that we should be wholly undone if some polite traveller did not occasionally take pity on our miserable condition, and mitigate our torments."

She spoke with deep feeling about the unhappy fate of women in this land. The philosophers were so absorbed in their ideas and books that they neglected their duties as husbands to an alarming degree. "Yes," she continued, "I swear we would be completely undone if a polite traveler did not occasionally take pity on our miserable condition and ease our suffering."

I pretended not to understand her meaning, and showed the usual common-place and complacent sympathy.

I pretended not to understand what she meant and offered the usual bland, self-satisfied sympathy.

But my coolness was as oil to the flame. I increased my pace. The poor lady, whose heart had hitherto been subjected to the sweet-smiling goddess, now changed to a fury.

But my coolness was like oil on a fire. I walked faster. Until then, the poor lady's heart had been ruled by the sweet-smiling goddess of love. Now she turned into a fury.

I fled from my new danger. Fear and length of legs enabled me to outstrip her. Mingled with her shrieks, opprobrious epithets fell fast; the last I could distinguish were: Kaki Spalaki:—ungrateful hound!

I fled from this new danger. Fear and my long legs helped me outrun her. She hurled insults at me between her shrieks. The last words I could make out were: Kaki Spalaki: ungrateful hound!

I passed on to other provinces, in which I found but little uncommon and peculiar.

I went on to other provinces, where I found little that was unusual or distinctive.

I now thought that I had seen all the wonders of Nazar. But when I came to the land of Cabac, more curious and more incredible things were disclosed to my gaze. Among the Cabacans there is a certain class without heads. These are born without that appendage. They speak through a hole in the middle of the breast. On account of this natural defect, they are generally excluded from offices where brains are thought to be useful. They are notwithstanding a serviceable class: the most of them are to be seen at court; being gentlemen of the bed-chamber, stewards of the household, keepers of the harem, &c.

I now thought I had seen all the wonders of Nazar. But when I came to the land of Cabac, I saw even stranger and more incredible things. Among the Cabacans, there is a class of people born without heads. They speak through a hole in the middle of the chest. Because of this natural defect, they are generally excluded from offices where brains are thought to be useful. Even so, they are a useful class. Most of them can be found at court, serving as gentlemen of the bedchamber, household stewards, keepers of the harem, and so on.

Beadles, vestry-clerks and such brainless officers are chosen from this class.

Beadles, church clerks, and other brainless officers are chosen from this class.

Occasionally one of them is taken up into the senate, either by the particular favor of government, or through the influence of friends. This is done, generally, without injury to the country; for it is well known that the business of the country is carried on by a few senators, and that the rest are only useful to fill the seats, and agree and subscribe to the determinations of the leaders.

Occasionally, one of them is appointed to the senate through special government favor or the influence of friends. This usually does no harm to the country. For it is well known that a few senators run the country. The rest are only useful for filling seats and agreeing to and signing off on the leaders' decisions.

The inhabitants of the two provinces, Cambara and Spelek, are all lime trees. But their resemblance ends in form. The Cambarans live only about four years. The Spelekians, on the other hand, attain to the wonderful age of four hundred years.

The inhabitants of the two provinces, Cambara and Spelek, are all lime trees. But they are alike only in form. The Cambarans live for only about four years. The Spelekians, on the other hand, live to the remarkable age of four hundred years.

In the former place, the people have their full growth a few weeks after birth, and finish their education before the first year. During the three remaining years they prepare for death. The province appeared to be a true Platonic republic, in which all the virtues reached to their perfection. The inhabitants, on account of their short lives, are, as it were, continually on the wing. They regard this life as a gate through which they hastily pass. Their hearts are fixed on the future rather than on the present. They may be called true philosophers, for they care not for luxury and pleasure, but strive through fear of God, virtuous actions, and clear consciences, to make themselves worthy of eternal happiness. In a word, this land seemed to be the habitation of saints and angels;—the only school of virtue.

In the first place, people are fully grown a few weeks after birth and finish their education before their first birthday. They spend the remaining three years preparing for death. The province seemed to be a true Platonic republic, where all virtues reached perfection. Because their lives are short, the inhabitants are always, so to speak, on the move. They see this life as a gate through which they pass quickly. Their hearts are set on the future rather than the present. They may be called true philosophers, for they care nothing for luxury and pleasure. Instead, they strive to make themselves worthy of eternal happiness through fear of God, virtuous acts, and clear consciences. In short, this land seemed to be the home of saints and angels, the only school of virtue.

I was here brought to think of the unreasonableness of those who grumble at the shortness of life,—those quarrellers with providence! Life can be called short when passed in luxury and idleness. The shortest life is long when it is well employed.

This made me think how unreasonable it is for people to complain that life is short. They quarrel with providence! Life can be called short when it is spent in luxury and idleness. Even the shortest life is long when it is well spent.

In Spelek, on the contrary, all the vices common to erring creatures seem to be congregated. The people have only the present in their minds, for the future has no sensible vanishing point. Sincerity, honesty, chastity and decency have taken flight to give place to falsehood, lasciviousness, and bad manners.

In Spelek, by contrast, all the vices common to imperfect creatures seem to gather. The people think only of the present, because the future has no clear endpoint. Sincerity, honesty, chastity, and decency have fled, leaving room for lies, lust, and bad manners.

I was happy to get away from this province, although I was obliged to traverse desolate and rocky regions which lay beyond it. These deserts separate Spelek from Spalank, or the "Innocent Land."

I was happy to leave this province, although I had to cross the desolate, rocky regions beyond it. These deserts separate Spelek from Spalank, or the "Innocent Land."

This name is obtained from the meekness and innocence of the inhabitants. These are all stone oaks, and are thought to be the happiest of all sensible beings. They are not subject to any agitation of mind, and are free from all vices.

The name comes from the inhabitants’ gentleness and innocence. They are all stone oaks and are thought to be the happiest of all beings capable of feeling. Their minds are never troubled, and they are free from all vices.

When I came to this province, I found that the reputation which these people had gained, namely: that they practised virtue from inclination rather than from the authority of law—was well founded.

When I came to this province, I found that the people deserved their reputation. They practiced virtue by choice rather than because the law required it.

But as envy and ambition were entirely unknown to them,—the inducements to excel, and the will for great things were wanting.

But because envy and ambition were entirely unknown to them, they had no incentive to excel or desire to achieve great things.

They had no palaces, no courts, no fine buildings. They had no magistrates to administer law; no avarice to carry them to court. In fine, although without vices, they knew nothing of the arts,—of splendid virtues,—nor of any of the things which refine a people. They appeared to be rather an oak forest than a sensible and thoughtful nation.

They had no palaces, royal courts, or fine buildings. They had no officials to enforce laws and no greed to drive them to court. In short, although they had no vices, they knew nothing of the arts, great virtues, or anything else that refines a people. They seemed more like a forest of oak trees than a sensible, thoughtful nation.

I travelled next through the province Kiliak. The natives of this province are born with certain marks on their foreheads, which point out how long they will live. At first I imagined these people to be happy, as death could never overtake them unexpectedly, nor tear them away in the midst of their sins. But as each one knows on what day he shall die, it is usual to postpone repentance till the last hour. They only are really pious who begin to sing their death song.

I next traveled through the province of Kiliak. The natives of this province are born with marks on their foreheads that show how long they will live. At first, I thought these people were fortunate. Death could never take them by surprise or carry them away while they were still sinning. But each person knows the day they will die, so they usually put off repentance until the last hour. Only those who begin to sing their death song are truly pious.

I saw several move about the streets with drooping heads and miserable looks—the signs upon their foreheads proclaimed their speedy dissolution.

I saw several people walking through the streets with bowed heads and miserable expressions. The signs on their foreheads announced that they would soon die.

They counted their remaining hours and minutes upon their fingers, and regarded with horror the rapidity of time.

They counted their remaining hours and minutes on their fingers and watched in horror as time flew by.

The Creator's wisdom and goodness to us in this respect became obvious to me in this land. I could no longer doubt that it is better for us to be ignorant of the future.

In this land, I came to see the Creator's wisdom and goodness toward us in this matter. I could no longer doubt that we are better off not knowing the future.

From Kiliak I sailed over a black sound to the kingdom of Askarak; there new wonders greeted me. While in Cabac, people are to be seen without heads, here, on the contrary, individuals come into the world with seven heads. These are great universal geniuses. In former times, they were worshiped with almost divine veneration, and were made senators, chief magistrates, &c. As they had as many plans and expedients as heads, they executed with zeal and rapidity many different things, and while the government was in their hands, there was nothing left unchanged.

From Kiliak I sailed across a black strait to the kingdom of Askarak, where new wonders greeted me. In Cabac, people can be seen without heads. Here, by contrast, people are born with seven heads. They are great geniuses in every field. In the past, they were worshiped almost as gods and made senators, chief magistrates, and the like. Because they had as many plans and solutions as heads, they carried out many different projects eagerly and quickly. While they controlled the government, they left nothing unchanged.

But as they made several sets of ideas effective at once, it happened, very naturally, that these ideas came in contact with each other. At last, they mingled together so intricately, that the seven-headed geniuses could not discriminate in from out. The affairs of government became so disordered that centuries were required to restore them to the simplicity from which these all-knowing magistrates had brought them.

But they put several sets of ideas into effect at once, so the ideas naturally came into conflict. Eventually, the ideas became so tangled that the seven-headed geniuses could not tell one thing from another. Government affairs fell into such disorder that it took centuries to restore their original simplicity. The all-knowing magistrates had destroyed that simplicity.

A law had been established, before I went there, by which all seven-headed people were excluded from important offices, and the administration of government was given to simple and ordinary persons, that is, persons with but one head.

Before I went there, a law had been passed that barred all seven-headed people from important offices. The government was instead placed in the hands of simple, ordinary people, that is, people with only one head.

The many-headed now occupy the same places as the headless of Cabac.

The many-headed now hold the same positions as the headless of Cabac.

Beyond Askarak, and separated from it by extensive deserts, lays the Duchy of Bostanki. The Bostankins resemble the Potuans in their external form. Their internal construction is very singular. The heart is placed in the right leg; so that it may be literally said of them, that their hearts are in their breeches.

Beyond Askarak lies the Duchy of Bostanki, separated from it by vast deserts. The Bostankins look like the Potuans on the outside. But their internal anatomy is very unusual. Their hearts are in their right legs, so it may literally be said that their hearts are in their breeches.

They are notorious for being the greatest cowards among all the inhabitants of Nazar.

They are notorious as the greatest cowards among all the people of Nazar.

Angry, from faintness and fatigue, I came to a tavern near the city gates. I could not abstain from growling at the landlord because he could not provide what I called for. The poor fellow fell on his knees before me, begged my pardon amid tears and groans, and held his right leg towards me that I might feel how his heart beat.

Weak and tired, I was angry when I came to a tavern near the city gates. I could not help grumbling at the landlord because he could not give me what I asked for. The poor man fell to his knees before me. He begged my pardon, weeping and groaning, and held out his right leg so I could feel his heart beating.

At this I laughed, and almost forgot to be angry. I wiped the tears from the poor sinner's eyes, and told him not to be afraid. He rose up, kissed my hand, and went out to prepare my food. Not long after, I heard lamentable cries and howls in the kitchen. I hastened thither, and to my great astonishment, saw the humble and trembling Monsieur poltroon engaged, very valiantly, in beating his wife and servant girls. When he perceived me he took to flight. I turned to the weeping wife and girls and demanded what could have excited such terrible anger in my lamb-like host. They stood for some time, silently, with their eyes fixed on the ground. At length, the wife replied in the following words: "You do not seem, dear stranger! to have much knowledge of human nature. The citizens of this place, who dare not look at an armed enemy, and, at the least noise, creep like mice into holes, hector in the kitchens, and tyrannize over us feeble women."

At this, I laughed and almost forgot to be angry. I wiped the tears from the poor sinner's eyes and told him not to be afraid. He stood up, kissed my hand, and went out to prepare my food. Soon afterward, I heard mournful cries and howls from the kitchen. I hurried there and was astonished by what I saw. The humble, trembling Monsieur poltroon was beating his wife and servant girls with great bravery. When he saw me, he ran away. I turned to the weeping wife and girls. I asked what could have made my lamb-like host so terribly angry. For a while, they stood silent, their eyes fixed on the ground. At last, the wife replied: "Dear stranger, you do not seem to know much about human nature. The citizens here do not dare look at an armed enemy. At the slightest noise, they crawl into holes like mice. Yet they bully people in their kitchens and tyrannize over us weak women."

Thoroughly disgusted by the mean and cowardly spirit of this people, I hired a boat to go to Mikolak. On landing I missed my outer coat, which I recollected to have put in the boat at starting. After quarrelling a long time with the boatman, who denied all knowledge of it, I went to a magistrate, and related the whole matter to him. I asserted that I had at least a right to demand my own property, if I could not sue at law one with whom I had entrusted my goods.

Thoroughly disgusted by the mean and cowardly spirit of this people, I hired a boat to Mikolak. When I landed, I noticed my outer coat was missing. I remembered putting it in the boat before we set off. I argued for a long time with the boatman, who denied knowing anything about it. Then I went to a magistrate and told him the whole story. I argued that I at least had the right to demand my own property back. This should be true even if I could not sue someone I had entrusted with my belongings.

The boatman still denied the theft, and required that I should be punished for wrongly accusing him. In this doubtful case, the court demanded witnesses. This demand I could not answer, but proposed that my opponent should take oath on his innocence.

The boatman still denied the theft and demanded that I be punished for falsely accusing him. Since the case was uncertain, the court asked for witnesses. I could not provide any, but I suggested that the boatman swear he was innocent.

At this proposal the judge smiled and said: "In this land, my friend, there is no weight in religious confirmation. The laws are our gods. Proof must, therefore, be given in a formal manner, by witnesses or written documents. Whoever cannot do this not only lose their case, but are subject to punishment for malicious accusation. Prove your case by witnesses, and you will get your own again." I lost my case, but from regard to the hospitality due to strangers, was not punished.

At this proposal, the judge smiled and said: "In this land, my friend, religious confirmation carries no weight. The laws are our gods. Therefore, proof must be presented formally, through witnesses or written documents. Anyone who cannot provide such proof not only loses their case but is also punished for making a malicious accusation. Prove your case with witnesses, and you will get back what is yours." I lost my case, but I was not punished, out of respect for the hospitality owed to strangers.

I had far more reason to pity this people than to regret my own loss. How weak is that society which relies for its safety on bare human laws. It is like a city built on a volcanic mountain! Little firmness has that political structure which rests not on the foundation of religion.

I had far more reason to pity these people than to regret my own loss. How weak a society is when it relies only on human laws for its safety. It is like a city built on a volcano! A political system has little strength if it is not built on a foundation of religion.

Leaving this atheistic land, I crossed a very high mountain to Bragmat, which lays in a dale at the foot of the mountain. The people of this city are juniper trees. The first that I met rushed towards me, and pressing with the weight of his body, felled me to the ground. When I demanded the reason of this rough salutation, he begged my pardon in the most polite and elegant expressions. A few minutes after, another struck me in the side with a hedge-pole, and likewise excused his carelessness in a pretty speech. I thought they must be blind, and gave to all I passed a very wide berth.

Leaving this atheistic land, I crossed a very high mountain to Bragmat, a city in a valley at its foot. The people of this city are juniper trees. The first one I met rushed toward me and knocked me to the ground with his body. When I asked why he had greeted me so roughly, he apologized in the most polite and elegant words. A few minutes later, another struck me in the side with a hedge pole. He too excused his carelessness with a pretty speech. I thought they must be blind, and I gave everyone I passed a very wide berth.

I was afterwards informed that some among them were possessed of a very sharp sight, so that they can behold objects far beyond the view of others, but they could not see what was directly before them. These sharp-sighted people are called Makkati, and are, most of them, adepts in astronomy and transcendental philosophy.

I later learned that some of them had very sharp eyesight. They could see objects far beyond the range of others, but they could not see what was directly in front of them. These sharp-sighted people are called Makkati. Most of them are experts in astronomy and transcendental philosophy.

I passed through several other provinces, in which I found nothing worthy to be recorded in this history; and returned to Potu after an absence of two months.

I traveled through several other provinces but found nothing worth recording in this history. After two months away, I returned to Potu.

I entered the city of Potu on the tenth day of the Ash month. The first thing I did was to deliver my journal to the king, who ordered it to be printed.

I arrived in the city of Potu on the tenth day of the Ash month. The first thing I did was give my journal to the king, who ordered it printed.

It must be observed that the art of printing, which both the Europeans and Chinese claim to have invented, has been well known in Nazar for ages. The Potuans were so much pleased with my book that they were never tired of reading it. Little trees carried it about the streets and cried: "Court-footman Skabba's Travels around the Globe."

It is worth noting that printing has been known in Nazar for ages. Both Europeans and Chinese claim to have invented it. The Potuans liked my book so much that they never tired of reading it. Little trees carried it through the streets, crying: "Court-footman Skabba's Travels around the Globe."

Puffed up by my success, I now strove for higher things, and awaited, somewhat impatiently, an appointment to a great and respectable office. My expectations not being answered, I gave in a new petition, in which I eulogized my work and claimed a suitable reward for my uncommon merit.

Puffed up by my success, I set my sights higher. I waited somewhat impatiently for an appointment to an important and respected office. When none came, I submitted another petition. In it, I praised my work and claimed a suitable reward for my exceptional merit.

The mild and beneficent king was moved by my prayers, and promised to keep me in gracious remembrance.

The kind and generous king was moved by my pleas and promised to remember me with favor.

He kept his promise, but not to my liking, for his grace consisted only in making an addition to my stipend.

He kept his promise, but not in a way I liked. His favor was simply to increase my stipend.

I had pointed my nose another way, but not daring to press the king with more petitions, I made my complaint to the great chancellor. This very sensible personage listened to me with his usual urbanity, and promised to serve me. At the same time he advised me to abandon my unreasonable desires, and take a more exact view of my weak judgment and general insignificance. "Nature," he said, "has been a step-mother to you; you want, altogether, the talents which clear the road to important offices. You must creep before you walk; and it is foolish to think of flying without wings." He acknowledged my merits: "But," he continued, "it is not such merits as yours that will give you admittance to State affairs. If all merit should give this right, then every painter and sculptor, this for his skill in carving, that for his knowledge of colors, might demand a seat at the council board. Merit ought to be rewarded, but the reward should be adapted to the object, that the State may not suffer."

I had my sights set elsewhere, but I did not dare make more requests of the king. So I complained to the great chancellor. This very sensible man listened with his usual courtesy and promised to help me. At the same time, he advised me to give up my unreasonable desires. He told me to take a more accurate view of my weak judgment and general insignificance. "Nature," he said, "has been a stepmother to you. You entirely lack the talents that open the way to important offices. You must crawl before you walk. It is foolish to think of flying without wings." He acknowledged my merits. "But," he continued, "merits like yours will not give you a role in affairs of state. If all merit gave that right, then every painter and sculptor might demand a seat on the council. The sculptor could claim a seat for skill in carving, the painter for knowledge of colors. Merit should be rewarded, but the reward should fit the achievement, so that the State does not suffer."

This speech struck me, and had the effect to keep me very quiet for some time. But I could not endure the thought of growing grey in my base employment. I determined on the desperate attempt, which I had formerly considered, to improve the constitution, and thus, by a bold stroke, to advance my own and the country's welfare.

This speech struck me and kept me quiet for some time. But I could not bear the thought of growing old in my lowly job. I decided to make the desperate attempt I had considered before: to improve the constitution. With this bold move, I hoped to advance both my own welfare and the country’s.

Shortly before my journey I had strictly examined the internal condition of the kingdom, to discover the least failing in its machinery, and the best means to remedy it.

Shortly before my journey, I had carefully examined the kingdom’s inner workings. I wanted to find even the smallest flaw and the best way to fix it.

In the province Kokleku I had learnt that the government waggles in which women have a part. For being by nature vain, they strive to extend their power in every conceivable direction, and stop not till they have procured for themselves perfect and unlimited dominion.

In the province of Kokleku, I learned that a government becomes unstable when women have a part in it. Because women are vain by nature, they strive to extend their power in every possible direction. They do not stop until they have gained complete and unlimited control.

I concluded, therefore, to propose the exclusion of the fair sex from all public offices, and trusted to get a sufficiency of voices on my side by placing the case in its best light. It seemed an easy matter, to me, to convince the male sex of the dangers to which they were exposed, if they did not, in time, weaken this female power.

I therefore decided to propose banning women from all public offices. I hoped to win enough votes by presenting my case in the best possible light. It seemed easy to convince men of the dangers they faced if they did not weaken women's power in time.

I executed this plan with all the art I was possessed of, supporting it with the most cogent reasons, and sent it to the king.

I carried out this plan with all the skill I possessed, supported it with the strongest reasons, and sent it to the king.

He, who had given me many proofs of his favor, was astonished at this miserable and impertinent project, as he graciously called it, and said, that it would fall out to my destruction.

He had shown me favor many times, but he was astonished by my plan. He graciously called it a miserable and impertinent project. He said it would lead to my destruction.

But relying partly on my reasonings and partly on the support of the whole male population, I held obstinately to my plan. According to law, I was led to the market-place with a rope about my neck, to await the decision of the Council. When the counsellors had given their votes, the sentence was sent to be subscribed by the king, which being done, it was publicly read by a herald, as follows:

But I relied partly on my reasoning and partly on the support of the entire male population. So I stubbornly stuck to my plan. As the law required, I was led to the marketplace with a rope around my neck to await the Council’s decision. After the councillors voted, the sentence was sent to the king for his signature. Once he signed it, a herald read it aloud in public, as follows:

"On mature consideration we adjudge, that the proposal made by Sr: Skabba, first court-footman to his majesty, to exclude the second sex from public offices, cannot be accepted, without affecting the peace and order of the kingdom: since the women, who form the half of our population, would naturally be excited by this innovation, and thereby become hostile and troublesome to the government. Furthermore, we hold it to be unjust to deny, to trees of excellent qualities, admission to offices of which they have hitherto shown themselves to be worthy and especially it is incredible, that nature, which does nothing inconsiderately, should have idly endued them with superior and varied gifts. We believe the welfare of the kingdom requires that a regard should be had to fitness rather than to names, in the disposal of offices. As the land is not seldom in need of capable subjects, we pronounce a statute which should declare an entire half of the inhabitants, merely from birth, unworthy of and useless in affairs, to be deplorable.

"After careful consideration, we rule that the proposal by Sr: Skabba, his majesty’s first court footman, cannot be accepted. His proposal to exclude women from public office would disturb the kingdom’s peace and order. Women make up half our population and would naturally be stirred up by this change. They would then become hostile and troublesome to the government. Furthermore, we believe it is unjust to deny office to trees of excellent qualities. They have shown themselves worthy of these offices until now. Above all, it is incredible that nature, which does nothing without thought, gave them superior and varied gifts for no purpose. We believe the kingdom’s welfare requires that offices be given according to fitness rather than names. The land often needs capable subjects. Therefore, we declare it deplorable to pass a law that deems fully half the inhabitants unworthy of office and useless in public affairs merely because of their birth.

"After grave deliberation we declare this to be justice: let the aforesaid Skabba, for his no less despicable than bold proposal, suffer the usual punishment in such cases."

"After careful deliberation, we declare that justice requires the following: Skabba shall receive the usual punishment in such cases for his proposal, which was as despicable as it was bold."

The good king took my misfortune to heart, but did not seek to change the resolution of the Council. As a matter of form he signed the warrant for my execution. Yet with his characteristic mildness, and in consideration of my having been born and educated in a strange world, where a quick and reckless head is thought to be a blessing, he commuted my punishment to imprisonment till the beginning of the Birch month, when, with other animals, I should be banished to the firmament. When this sentence was published, I was sent to prison.

The kind king was deeply concerned about my misfortune, but he did not try to change the Council's decision. As a formality, he signed my death warrant. Yet, with his usual gentleness, he reduced my punishment to imprisonment until the beginning of the Birch month. He did this because I had been born and educated in a strange world, where a quick and reckless mind is thought to be a blessing. At the beginning of the Birch month, I was to be banished to the firmament with other animals. When the sentence was announced, I was sent to prison.