THE ACADEMIES OF POTU.
In this kingdom are three academies; one in Potu, one in Keba, and one
in Nahami.
The sciences taught in them are history, political economy, mathematics,
and jurisprudence. Their theological creed is so short that it can be
written on two pages. It contains this doctrine simply, that God, the
creator of all things, shall be loved and honored; and that He will, in
an other life, reward us for our virtues and punish us for our vices.
Theology forms no part of an academical course, as it is forbidden by
law to discuss these matters. Neither is medicine numbered among the
studies; for, as the trees live moderately, there is no such thing as
internal disease.
The students are employed in solving complicated and difficult
questions, and he who most elegantly and clearly explains his question,
is entitled to a reward. No one studies more than one science, and thus
each gets a full knowledge of his peculiar subject.
The teachers themselves are obliged to give, each year, a proof of their
learning. The teachers of philosophy are required to solve some problem
in morals; the historians, to _elaborate_ some passage in history; the
jurists, to elucidate some intricate point of law; these last are the
only professors expected to be good orators. I told them that the study
of rhetoric was common to all students in our colleges, and that all
studies were merged in it. They disapproved of this, saying, that should
all mechanics strive to make a masterly shoe, the work of most would be
bad, and the shoemakers alone would win the prize.
Besides these academies, there are preparatory gymnasiums, where great
pains are taken to discover the bent of the young, that they may be
brought up in that science to which they are best fitted. While I was at
the seminary of Keba, the bishop had four sons there, preparing for a
military course; four others, whose father was a counsellor, were
learning mechanical arts, and two maidens were studying navigation. The
rank and sex of the scholars are entirely overlooked, in their regard to
fitness and propriety.
He who challenges another to fight, loses forever his right to use
weapons, and is condemned to live under guardianship, as one who cannot
curb his passions or temper his judgment. I observed that the names of
parties who go to law, are kept secret from the judge, he not being an
inhabitant of the place where the trial is carried on. The object of
this singular law is to prevent all partiality and bribery on the part
of the judge, by withholding from him all knowledge of the influence or
property of the litigants.
Justice is executed without regard to persons. The king, indeed, is not
required to appear in court, but after death, his memory is put to the
bar of public opinion, and his life is vindicated or condemned through
the peoples' advocates. This trial takes place before the Senate, and
judgment is freely pronounced according to the weight of the evidence. A
herald proclaims the decision, which is inscribed on the king's
monument. The words used in these trials are: Praiseworthy,--good,--not
bad,--moderate,--tolerable. Sentence must be pronounced by one of these
words.
The Potuans give the following reason for this custom. The living king
cannot be brought to justice without causing rebellion. As long as he
lives, the people owe to him blind obedience and constant reverence. But
when the king is dead, the bond between them is dissolved, and, his
memory belonging to them, they are bound to justify it as his virtues
and vices principally affected themselves.
[Illustration]
The Potuanic annals show that for centuries only one king has received
the last degree of judgment--tolerable--or, in their tongue:
_Rip-fac-si_. This was King _Mikleta_. Although the Potuans are well
versed in arms, and defend themselves bravely, when attacked, they
never make war on others.
But this king excited by a miserable desire to extend the borders of his
empire, entered into an offensive war with his neighbors, and subdued
many of them.
The Potuans gained, indeed, in power and wealth, but they suffered more
from the loss of friendship and the increase of fear and envy in the
conquered. The honorable regard for justice and equity, to which they
had hitherto owed their prosperity and supremacy, began from that time
to fade. On the death of Mikleta, however, the people recovered from
their folly, and showed their regret for it, while at the same time they
regained the good will of their neighbors, by putting a blot upon the
memory of their ruler.
But, to return to myself. I took but little pleasure in associating with
my companions, a set of absurd trees, who constantly ridiculed me for my
quick perception.
This quality, I have already said, I was blamed for, very early in my
career but by learned trees, with grave and dignified complaisance.
These saplings, on the contrary, pestered me with silly nicknames. For
example, they took a malicious delight in calling me Skabba, which means
an untimely or unripe thing.
[Illustration]
[Illustration]