Kitabı oku: «A Voyage to the Moon», sayfa 6

CHAPTER XI.
Of the Manner of making War in the Moon; and of how the Moon is not the Moon, nor the Earth the Earth

One Morning early, having started out of my Sleep, I found her Taboring⁸⁸ upon the grates of my Cage: "Take good heart," said she to me, "yesterday in Council a War was resolved upon, against the King ⁸⁹ I hope that during the hurry of Preparations, whilst our Monarch and his Subjects are absent, I may find an occasion to make your escape." "How, a War," said I interrupting her, "have the Princes of this World, then, any quarrels amongst themselves, as those of ours have? Good now, let me know their way of Fighting."

"When the Arbitrators," replied she, "who are freely chosen by the two Parties, have appointed the time for raising Forces for their March, the number of Combatants, the day and place of Battle, and all with so great equality, that there is not one Man more in one Army, than in the other: All the maimed Soldiers on the one side, are lifted in one Company; and when they come to engage, the Mareshalls de Camp⁹⁰ take care to expose them to the maimed of the other side: The Giants are matched with Colosses, the Fencers with those that can handle their Weapons, the Valiant with the Stout, the Weak with the Infirm, the Sick with the Indisposed, the Sturdy with the Strong; and if any undertake to strike at another than the Enemy he is matched with, unless he can make it out that it was by mistake, he is Condemned for a Coward. When the Battle is over, they take an account of the Wounded, the Dead and the Prisoners, for Runaways they have none; and if the loss be equal on both sides, they draw Cuts, who shall be Proclaimed Victorious.

"But though a Kingdom hath defeated the Enemy in open War, yet there is hardly any thing got by it; for there are other smaller Armies of Learned and Witty Men, on whose Disputations the Triumph or Servitude of States wholly depends.

"One Learned Man grapples with another, one Wit with another, and one Judicious Man with another Judicious Man: Now the Triumph which a State gains in this manner is reckoned as good as three Victories by open force. After the Proclamation of Victory, the Assembly is broken up, and the Victorious People either chuse the Enemies King to be theirs, or confirm their own."

I could not forbear to Laugh at this scrupulous way of giving Battle; and for an Example of much stronger Politicks, I alledged the Customs of our Europe, where the Monarch would be sure not to let slip any favourable occasion of gaining the day; but mind what she said as to that.

"Tell me, pray, if your Princes use not a pretext of Right, when they levy Arms: " "No doubt," answered I, "and of the Justice of their Cause too." "Why then," replied she, "do they not chuse Impartial and Unsuspected Arbitrators to compose their Differences? And if it be found, that the one has as much Right as the other, let things continue as they were; or let them play a game at Picket, for the Town or Province that's in dispute."

"But why all these Circumstances," replied I, "in your way of Fighting? Is it not enough, that both Armies are equal in the number of Men?" "Your Judgment is Weak," answered she. "Would you think in Conscience, that if you had the better of your Enemy, Hand to Hand, in an open Field, you had fairly overcome him, if you had had on a Coat of Mail, and he none; if he had had but a Dagger, and you a Tuck⁹¹; and in a Word, if he had had but one Arm, and you both yours? Nevertheless, what Equality soever you may recommend to your Gladiators, they never fight on even terms; for the one will be a tall Man, and the other Short; the one skilful at his weapon, and the other a Man that never handled a Sword; the one will be strong, and the other Weak: And though these Disproportions were not, but that the one were as skillful and strong as the other; yet still they might not be rightly matched; for one, perhaps, may have more Courage than the other, who being rash and hot-headed, inconcerned in danger, as not foreseeing it; of a bilious Temper, a more contracted Heart, with all the qualities that constitute Courage, (as if that, as well as a Sword, were not a Weapon which his Adversary hath not:) He makes nothing of falling desperately upon, terrifying, and killing this poor Man, who foresees the danger; who has his Heat choked in Phlegme, and a Heart too wide to close in the Spirits in such a posture as is necessary for thawing that Ice which is called Cowardise. And now you praise that Man, for having killed his Enemy at odds, and praising him for his Boldness you praise him for a Sin against nature; seeing such Boldness tends to its destruction. And this puts me in mind to tell ye, that some Years ago application was made to the Council of War for a more circumspect and conscientious Rule to be made, as to the way of Fighting. The Philosopher who gave the advice, if I mistake it not, spake in this manner.

"You imagine, Gentlemen, that you have very equally balanced the advantages of two Enemies, when you have chosen both Tall Men, both skillful, and both couragious: But that's not enough, seeing after all the Conquerour must have the better on't either through his Skill, Strength, or good Fortune. If it be by Skill, without doubt he hath taken his Adversary on the blind side, which he did not expect; or struck him sooner than was likely, or faining to make his Pass on one side, he hath attacked him on the other: Nevertheless all this is Cunning, Cheating, and Treachery, and none of these make a brave Man: If he hath triumphed by Force, would you judge his Enemy overcome, because he hath been over-powered? No; doubtless, no more than you'll say that a Man hath lost the Victory, when, overwhelm'd by a Mountain, it was not in his power to gain it: Even so, the other was not overcome, because he was not in a suitable Disposition, at that nick of time, to resist the violences of his Adversary. If Chance hath given him the better of his Enemy, Fortune ought then to be Crowned, since he hath contributed nothing to it; and, in fine, the vanquished is no more to be blamed, than he who at Dice having thrown Seventeen, is beat by another that throws three Sixes.'

"They confessed he was in the right; but that it was impossible, according to humane Appearances, to remedy it; and that it was better to submit to a small inconvenience, than to open a door to a hundred of greater Importance."

She entertained me no longer at that time, because she was afraid to be found alone with me so early; not that Impudicity is a Crime in that Country: On the contrary, except Malefactors Convicted, all Men have power over all Women; and in the same manner, a Woman may bring her Action against a Man for refusing her: But she durst not keep me company publickly, because the Members of Council, at their last meeting, had said, That it was chiefly the Women who gave it out that I was a Man; which was the reason that for a long time I neither saw her, nor any other of her Sex.

Moon Not the Moon

In the mean time, some must needs have revived the Disputes about the Definition of my Being; for whilst I was thinking of nothing else but of dying in my Cage, I was once more brought out to have another Audience. I was then questioned, in presence of a great many Courtiers, upon some points of Natural Philosophy; and, as I take it, my Answers gave some kind of Satisfaction; for the President declared to me at large his thoughts concerning the structure of the World. They seemed to me very ingenious; and had he not traced it to its Original,⁹² which he maintained to be Eternal, I should have thought his Philosophy⁹³ more rational than our own: But as soon as I heard him maintain a Foppery[6] so contrary to our Faith. I broke with him; at which he did but laugh; and that obliged me to tell him, That since they were thereabouts with it, I began again to think that their World was but a Moon.

But then all cried, "Don't you see here Earth, Rivers, Seas? what's all that then?" "No matter," said I, "Aristotle assures us it is but a Moon; and if you had said the contrary in the Schools, where I have been bred, you would have been hissed at." At this they all burst out in laughter; you need not ask, if it was their Ignorance that made them do so; for in the mean time I was carried back to my Cage.

But some more passionate Doctors, being informed that I had the boldness to affirm, That the Moon, from whence I came, was a World; and that their World was no more but a Moon, thought it might give them a very just pretext to have me condemned to the Water, for that's their way of rooting out Hereticks. For that end, they went in a Body, and complained to the King, who promised them Justice; and order'd me once more to be brought to the Bar.

Now was I the third time Un-caged; and then the most Ancient spoke, and pleaded against me. I do not well remember his Speech; because I was too much frighted to receive the tones of his Voice without disorder; and because also in declaiming, he made use of an Instrument which stunn'd me with its noise: It was a Speaking-Trumpet, which he had chosen on purpose that by its Martial Sound he might rouse them to my death; and by that Emotion of their Spirits, hinder Reason from performing its Office: As it happens in our Armies, where the noise of Drums and Trumpets hinders the Souldiers from minding the importance of their Lives.

When he had done, I rose up to defend my Cause; but I was excused from it, by an Accident that will surprize you. Just as I had opened my Mouth, a Man, who with much ado had pressed through the Crowd, fell at the King's Feet, and a long while rouled himself upon his Back in his presence. This practice did not at all surprize me, because I knew it to be the posture they put themselves into, when they have a mind to be heard in publick: I only stopt my own Harangue, and gave Ear to his.

"Just Judges," said he, "listen to me; you cannot Condemn that Man, that Monkey or Parrot, for saying, That the Moon from whence he comes is a World; for if he be a Man, though he were not come from the Moon, since all Men are free, is not he free also to imagine what he pleases? How can you constrain him not to have Visions, as well as you? You may very well force him to say, That the Moon is not a World, but he will not believe it for all that; for to believe a thing, some possibilities enclining more to the Yea than to the Nay, must offer to ones Imagination: And unless you furnish him that Probability, or his own mind hit upon it, he may very well tell you that he believes, but still remain an Infidel.⁹⁴

Earth Not the Earth

"I am now to prove, that he ought not to be condemned if you lift him in the Catalogue of Beasts.

"For suppose him to be an Animal without Reason, would it be rational in you to Condemn him for offending against it? He hath said, that the Moon is a World. Now Beasts act only by the instinct of Nature: it is Nature then that says so, and not he: To think that wise Nature, who hath made the World and the Moon, knows not her self what it is; and that ye who have no more Knowledge but what ye derive from her, should more certainly know it, would be very Ridiculous. But if Passion should make you renounce your Principles, and you should suppose that Nature does not guide Beasts; blush, at least, to think on't, that the Caprices of a Beast should so discompose you.

"Really, Gentlemen, should you meet with a Man come to the Years of Discretion, who made it his business to inspect the Government of Pismires, giving a blow to one that had overthrown its Companion, imprisoning another that had robb'd its Neighbour of a grain of Corn, and inditing a third for leaving its Eggs; would you not think him a mad Man, to be employed in things so far below him, and to pretend to give Laws to Animals, that never had Reason? How will you then, most Venerable Assembly, justifie your selves for being so concerned at the Caprices of that little Animal? Just Judges, I have no more to say."

When he had made an end, all the Hall rung again with a kind of Musical Applause; and after all the Opinions had been canvased, during the space of a large quarter of an hour, the King gave Sentence:

That for the future, I should be reputed to be a Man, accordingly set at liberty, and that the Punishment of being Drowned, should be converted into a publick Disgrace (the most honourable way of satisfying the Law in that Country) whereby I should be obliged to retract openly what I had maintained in saying, That the Moon was a World, because of the Scandal that the novelty of that opinion might give to weak Brethren.

This Sentence being pronounced, I was taken away out of the Palace, richly Cloathed; but in derision, carried in a magnificent Chariot, as on a Tribunal, which four Princes in Harness drew; and in all the publick places of the Town, I was forced to make this Declaration:

"Good People, I declare to you, That this Moon here is not a Moon, but a World; and that that World below is not a World, but a Moon: This the Council thinks fit you should believe."

CHAPTER XII.
Of a Philosophical Entertainment

After I had Proclaimed this, in the five great places of the Town, my Advocate came and reached me his Hand to help me down. I was in great amaze, when after I had Eyed him I found him to be my Spirit; we were an hour in embracing one another: "Come lodge with me," said he, "for if you return to Court, after a Publick Disgrace, you will not be well lookt upon: Nay more, I must tell you, that you would have been still amongst the Apes yonder, as well as the Spaniard your Companion, if I had not in all Companies published the vigour and force of your Wit, and gained from your Enemies the protection of the great Men in your favours." I ceased not to thank him all the way, till we came to his Lodgings; there he entertained me till Suppertime with all the Engines he had set a work to prevail with my Enemies, notwithstanding the most specious pretexts they had used for riding the Mobile,⁹⁵ to desist from so unjust a Prosecution. But as they came to acquaint us that Supper was upon the Table, he told me that to bear me company that evening he had invited Two Professors of the University of the Town to Sup with him: "I'll make them," said he, "fall upon the Philosophy which they teach in this World, and by that means you shall see my Landlord's Son: He's as Witty a Youth as ever I met with; he would prove another Socrates, if he could use his Parts aright, and not bury in Vice the Graces wherewith God continually visits him, by affecting a Libertinism,⁹⁶ as he does, out of a Chimerical Ostentation and Affectation of the name of a Wit. I have taken Lodgings here, that I may lay hold on all Opportunities of Instructing him: " He said no more, that he might give me the Liberty to speak, if I had a mind to it; and then made a sign, that they should strip me of my disgraceful Ornaments, in which I still glistered.

The Two Professors, whom we expected, entered just as I was undrest, and we went to sit down to Table, where the Cloth was laid, and where we found the Youth he had mentioned to me, fallen to already. They made him a low Reverence, and treated him with as much respect as a Slave does his Lord. I asked my Spirit the reason of that, who made me answer, that it was because of his Age; seeing in that World, the Aged rendered all kind of Respect and Difference⁹⁷ to the Young; and which is far more, that the Parents obeyed their Children, so soon as by the Judgment of the Senate of Philosophers they had attained to the Years of Discretion.⁹⁸

Why Parents Obey Children

"You are amazed," continued he, "at a Custom so contrary to that of your Country; but it is not all repugnant to Reason: For say, in your Conscience, when a brisk young Man is at his Prime in Imagining, Judging, and Acting, is not he fitter to govern a Family than a Decrepit piece of Threescore Years, dull and doting, whose Imagination is frozen under the Snow of Sixty Winters, who follows no other Guide but what you call the Experience of happy Successes; which yet are no more but the bare effects of Chance, against all the Rules and Oeconomy of humane Prudence? And as for Judgment, he hath but little of that neither, though the people of your World make it the Portion of Old Age: But to undeceive them, they must know, That that which is called Prudence in an Old Man is no more but a panick Apprehension, and a mad Fear of acting any thing where there is danger: So that when he does not run a Risk, wherein a Young Man hath lost himself; it is not that he foresaw the Catastrophe, but because he had not Fire enough to kindle those noble Flashes, which make us dare: Whereas the Boldness of that Young Man was as a pledge of the good Success of his design; because the same Ardour that speeds and facilitates the execution, thrust him upon the undertaking.

"As for Execution, I should wrong your Judgment if I endeavoured to convince it by proofs: You know that Youth alone is proper for Action; and were you not fully perswaded of this, tell me, pray, when you respect a Man of Courage, is it not because he can revenge you on your Enemies or Oppressors? And does any thing, but meer Habit, make you consider⁹⁹ him, when a Battalion of Seventy Januarys hath frozen his Blood and chilled all the noble Heats that youth is warmed with? When you yield to the Stronger, is it not that he should be obliged to you for a Victory which you cannot Dispute him? Why then should you submit to him, when Laziness hath softened his Muscles, weakened his Arteries, evaporated his Spirits, and suckt the Marrow out of his Bones? If you adore a Woman, is it not because of her Beauty? Why should you then continue your Cringes, when Old Age hath made her a Ghost, which only represents a hideous Picture of Death? In short, when you loved a Witty Man, it was because by the Quickness of his Apprehension he unravelled an intricate Affair, seasoned the choicest Companies with his quaint Sayings, and sounded the depth of Sciences with a single Thought; and do you still honour him, when his worn Organs disappoint his weak Noddle, when he is become dull and uneasy in Company, and when he looks like an aged Fairy¹⁰⁰ rather than a rational Man?

"Conclude then from thence, Son, that it is fitter Young Men should govern Families, than Old; and the rather, that according to your own Principles, Hercules, Achilles, Epaminondas, Alexander, and Cæsar, of whom most part died under Fourty Years of Age, could have merited no Honours, as being too Young in your account, though their Youth was the only cause of their Famous Actions; which a more advanced Age would have rendered ineffectual, as wanting that Heat and Promptitude that rendered them so highly successful. But you'll tell me, that all the Laws of your World do carefully enjoin the Respect that is due to Old Men: That's true; but it & as true also, that all who made Laws have been Old Men, who feared that Young Men might justly have dispossessed them of the Authority they had usurped.

"You owe nothing to your mortal Architector, but your Body only; your Soul comes from Heaven, and Chance might have made your Father your Son, as now you are his. Nay, are you sure he hath not hindered you from Inheriting a Crown? Your Spirit left Heaven, perhaps with a design to animate the King of the Romans, in the Womb of the Empress; it casually encountered the Embryo of you by the way, and it may be to shorten its journey, went and lodged there: No, no, God would never have razed your name out of the List of Mankind, though your Father had died a Child. But who knows, whether you might not have been at this day the work of some valiant Captain, that would have associated you to his Glory, as well as to his Estate. So that, perhaps, you are no more indebted to your Father – for the life he hath given you, than you would be to a Pirate who had put you in Chains, because he feeds you: Nay, grant he had begot you a Prince, or King; a Present loses its merit, when it is made without the Option of him who receives it. Cæsar was killed, and so was Cassius too: In the mean time Cassius was obliged to the Slave, from whom he begg'd his Death, but so was not Cæsar to his Murderers, who forced it upon him. Did your Father consult your Will and Pleasure, when he Embraced your Mother? Did he ask you, if you thought fit to see that Age, or to wait for another; if you would be satisfied to be the Son of a Sot, or if you had the Ambition to spring from a Brave Man? Alas, you whom alone the business concerned, were the only Person not consulted in the case. May be then, had you been shut up any where else, than in the Womb of Nature's Ideas, and had your Birth been in your own Opinion, you would have said to the Parca, my dear Lady, take another Spindle in your Hand: I have lain very long in the Bed of Nothing, and I had rather continue an Hundred years still without a Being, than to Be to day, that I may repent of it to morrow: However, Be you must, it was to no purpose for you to whimper and squall to be taken back again to the long and darksome House they drew you out of, they made as if they believed you cryed for the Teat.

"These are the Reasons, at least some of them, my Son, why Parents bear so much respect to their Children: I know very well that I have inclined to the Childrens side more than in justice I ought; and that in favour of them, I have spoken a little against my Conscience. But since I was willing to repress the Pride of some Parents, who insult over the weakness of their little Ones; I have been forced to do as they do who to make a crooked Tree streight bend it to the contrary side, that betwixt two Conversions it may become even: Thus I have made Fathers restore to their Children what they have taken from them, by taking from them a great deal that belonged to them; that so another time they may be content with their own. I know very well also that by this Apology I have offended all Old men: But let them remember, that they were Children before they were Fathers, and Young before they were Old; and that I must needs have spoken a great deal to their advantage, seeing they were not found in a Parsley-bed:¹⁰¹ But, in fine, fall back, fall edge, though my Enemies draw up against my Friends, it will go well enough still with me; for I have obliged all men, and only disobliged but one half."

With that he held his tongue, and our Landlord's Son spoke in this manner: "Give me leave," said he to him, "since by your care I am informed of the Original, History, Customs, and Philosophy, of the World of this little Man; to add something to what you have said; and to prove that Children are not obliged to Parents for their Generation, because their Parents were obliged in Conscience to procreate them.

"The strictest Philosophy of their World acknowledges that it is better to dye, since to dye one must have lived, than not to have had a Being. Now seeing, by not giving a Being to that Nothing, I leave it in a state worse than Death, I am more guilty in not producing, than in killing it. In the mean time, my little Man, thou wouldst think thou hadst committed an unpardonable Parracide, shouldst thou have cut thy Sons throat: It would indeed be an enormous Crime, but it is far more execrable, not to give a Being to that which is capable of receiving it: For that Child whom thou deprivest of life for ever, hath had the satisfaction of having enjoyed it for some time. Besides, we know that it is but deprived of it, but for some ages; but these forty poor little Nothings, which thou mightest have made forty good Souldiers for the King, thou art so malicious as to deny them Life, and lettest them corrupt in thy Reins, to the danger of an Appoplexy, which will stifle thee."

This Philosophy did not at all please me, which made me three or four times shake my head; but our Preceptor held his tongue, because Supper was mad to be gone.

We laid our selves along, then, upon very soft Quilts, covered with large Carpets; and a young man that waited on us, taking the oldest of our Philosophers, led him into a little parlour apart, where my Spirit called to him to come back to us as soon as he had supped.

This humour of eating separately, gave me the curiosity of asking the Cause of it: "He'll not relish," said he, "the steam of Meat, nor yet of Herbs, unless they die of themselves, because he thinks they are sensible of Pain." "I wonder not so much," replied I, "that he abstains from Flesh, and all things that have had a sensitive Life: For in our World the Pythagoreans, and even some holy Anchorites, have followed that Rule; but not to dare, for instance, cut a Cabbage, for fear of hurting it; that seems to me altogether ridiculous." "And for my part," answered my Spirit, "I find a great deal of probability in his Opinion."

The Soul of Plants

"For tell me, Is not that Cabbage you speak of, a Being existent in Nature, as well as you? Is not she the common Mother of you both? Yet the Opinion that Nature is kinder to Mankind, than to Cabbage-kind, tickles and makes us laugh: But seeing she is incapable of Passion, she can neither love nor hate any thing; and were she susceptible of Love, she would rather bestow her affection upon this Cabbage, which you grant cannot offend her, than upon that Man who would destroy her, if it lay in his power.

"And moreover, Man cannot be born Innocent, being a Part of the first Offender: But we know very well, that the first Cabbage did not offend its Creator. If it be said, that we are made after the Image of the Supreme Being, and so is not the Cabbage; grant that to be true; yet by polluting our Soul, wherein we resembled Him, we have effaced that Likeness, seeing nothing is more contrary to God than Sin. If then our Soul be no longer his Image, we resemble him no more in our Feet, Hands, Mouth, Forehead and Ears, than a Cabbage in its Leaves, Flowers, Stalk, Pith, and Head: Do not you really think, that if this poor Plant could speak, when one cuts it, it would not say, 'Dear Brother Man, what have I done to thee that deserves Death? I never grow but in Gardens, and am never to be found in desart places, where I might live in Security: I disdain all other company but thine; and scarcely am I sowed in thy Garden, when to shew thee my Goodwill, I blow, stretch out my Arms to thee; offer thee my Children in Grain; and as a requital for my civility, thou causest my Head to be chopt off.' Thus would a Cabbage discourse, if it could speak.

"Well, and because it cannot complain, may we therefore justly do it all the Wrong which it cannot hinder? If I find a Wretch bound Hand and Foot, may I lawfully kill him, because he cannot defend himself? so far from that, that his Weakness would aggravate my Cruelty. And though this wretched Creature be poor, and destitute of all the advantages which we have, yet it deserves not Death; and when of all the Benefits of a Being it hath only that of Encrease, we ought not cruelly to snatch that away from it. To massacre a Man, is not so great Sin, as to cut and kill a Cabbage, because one day the Man will rise again, but the Cabbage has no other Life to hope for: By putting to death a Cabbage, you annihilate it; but in killing a Man, you make him only change his Habitations Nay, I'll go farther with you still: since God doth equally cherish all his Works, and hath equally divided the Benefits betwixt Us and Plants, it is but just we should have an equal Esteem for Them as for our Selves. It is true we were born first, but in the Family of God there is no Birthright. If then the Cabbage share not with us in the inheritance of Immortality, without doubt that Want was made up by some other Advantage, that may make amends for the shortness of its Being; may be by an universal Intellect, or a perfect Knowledge of all things in their Causes; and it's for that Reason, that the wise Mover of all things hath not shaped for it Organs like ours, which are proper only for a simple Reasoning, not only weak, but many times fallacious too; but others, more ingeniously framed, stronger, and more numerous, which serve to manage its Speculative Exercises. You'll ask me, perhaps, when ever any Cabbage imparted those lofty Conceptions to us? But tell me, again, who ever discovered to us certain Beings, which we allow to be above us; to whom we bear no Analogy nor Proportion, and whose Existence it is as hard for us to comprehend, as the Understanding and Ways whereby a Cabbage expresses its self to its like, though not to us, because our senses are too dull to penetrate so far.

"Moses, the greatest of Philosophers, who drew the Knowledge of Nature from the Fountain-Head, Nature her self, hinted this truth to us when he spoke of the Tree of Knowledge; and without doubt he intended to intimate to us under that Figure, that Plants, in Exclusion to Mankind, possess perfect Philosophy. Remember, then, O thou Proudest of Animals! that though a Cabbage which thou cuttest sayeth not a Word, yet it pays it at Thinking; but the poor Vegetable has no fit Organs to howl as you do, nor yet to frisk it about, and weep: Yet, it hath those that are proper to complain of the Wrong you do it, and to draw a Judgement from Heaven upon you for the Injustice. But if you still demand of me, how I come to know that Cabbage and Coleworts conceive such pretty Thoughts? Then will I ask you, how come you to know that they do not; and that some amongst them, when they shut up at Night, may not Compliment one another as you do, saying: Good Night, Master Cole-Curled-Pate; your most humble Servant, good Master Cabbage-Round-Head."

So far was he gone on in his Discourse, when the young Lad, who had led out our Philosopher, led him in again; "What, Supped already?" cryed my Spirit to him. He answered, yes, almost: The Physiognomist having permitted him to take a little more with us. Our young Landlord stayed not till I should ask him the meaning of that Mystery; "I perceive," said he, "you wonder at this way of Living; know then, that in your World, the Government of Health is too much neglected, and that our Method is not to be despised."