One of the chief men of the country had a very lovely wife. A neighbour of his fell in love with her, and carried her off. This gave rise to a bitter quarrel; and after many words and blows, the parties agreed to submit their case to the judgment of a Troglodite, who had been well esteemed during the republic. Having gone to him, they were about to argue the case before him, when he cried: " What does it matter to me whose wife she is? My land waits to be tilled; and I am not going to waste my time settling your quarrels and doing your business, when I might be attending to my own; be kind enough to leave me alone, and trouble me no more with your disputes.” With that he left them, and went to work in his fields. The ravisher, who was the stronger man, swore he would sooner die than give up the woman. The other, smarting under his neighbour’s ill-treatment and the 57 PERSIAN LETTERS 57 PERSIAN LETTERS unfeeling conduct of the umpire, was going home in despair, when he met a fine young woman returning from the well. Having no longer a wife of his own, he was attracted towards her; and she pleased him all the more when he learnt that she was the wife of him whom he had solicited to judge his case, and who had proved so pitiless to him. He therefore seized the woman and carried her to his house.
Another man, the owner of some fairly productive ground, took great pains in its cultivation. Two of his neighbours conspired to drive him from his house, and seize his lands. They entered into a compact to oppose all who should try to oust them, and they actually succeeded for several months. One of the two, however, disgusted at having to share what might be his own exclusively, killed the other, and became sole master of the ground. But his reign was soon over: two other Troglodites attacked him, and as he was no match for them, they killed him.
Still another Troglodite, seeing some wool exposed for sale, asked the price of it. The seller argued thus with himself: "At the market price I should receive for my wool as much money as would buy two measures of corn; but I will sell it for four times that sum, and then I can buy eight measures.” As the other wanted the wool, he paid the price de- manded. " Many thanks,” said the vendor, " I shall now buy some corn.” " What,” rejoined the buyer, " you want corn? I have some to sell; but the price will rather astonish you. You must know that, as there is a famine in the land, corn is extremely dear. If you return me my money, I will give you one measure of corn: I would not give you a grain more for the price, though you were to die of hunger.”
Meantime a dreadful malady was ravaging the land.
58 LETTER XII An able physician came from a neighbouring country, and prescribed with such success that he cured all his patients. When the plague ceased, he called for his fees, but was refused by one and all. There was nothing for it but to return to his own country, which he reached worn to a skeleton by the fatigues of a long journey. Soon after he heard that the same disease had broken out afresh among these thankless people, and with mcwe virulence than before. This time they did not wait for him, but sent to pntreat his presence. “ Begone,” he cried, ” unrighteous men! In your souls there is a poison more deadlj* than that which you wish me to cure; you are unworthy to live, for you are inhuman monsters, unacquainted with the first principles of justice. I will not offend the gods who punish you by opposing their just wrath.”
Erzcroum, the 3rd of the second moon of Gemrnadi.i 1711.
LETTER XII Usbek to the Same, at Ispahan You have seen, my dear Mirza, how the Troglodites perished in their sins, the victims of their own un- righteousness. Only two families escaped the doom which befell the nation.
In that country there lived two very remarkable men, humane, just, lovers of virtue. United by their uprightness as much as by the corruption of their fellows, they regarded the general desolation with hearts from which pity expelled every other feeling; and their compassion united them in a new bond.
1 GemaUi-ul-sani, the sixth month of the Persian year.
59 PERSIAN LETTERS < Together they laboured for their mutual benefit; no dissensions arose between them except such as may' spring from the tenderest friendship. In a secluded part of the country, far removed from those who were unworthy of their companionship, they led a calm and happy life. The earth, glad to be tilled by such virtuous hands, seemed to yield her fruits of her own accord.
They loved their wives, and were ^eloved most tenderly. Their utmost care was given to the virtuous training of their children. They kept before their young minds the, misfortunes of their countrymen, and held them up as a most melancholy example. Above all, they led them to see that the interest of the individual was bound up in that of the community; that to isolate oneself was to court ruin; that the cost of virtue should never be counted, nor the practice of it regarded as troublesome; and that in acting justly by others, we bestow blessings on ourselves.
They soon enjoyed the reward of virtuous parents, which consists in having children like themselves. Happy marriages increased the number of the young people who grew up under their guidance. Although the community increased, there was still but one interest; and virtue, instead of losing its force in the crowd, grew stronger by reason of more numerous examples.
It is impossible to depict the happiness of these Troglodites! So upright a people could not fail to be the special objects of divine care. They were taught to reverence the Gods with the first dawning of intellect; and religion refined manners that nature had left untutored.
They established feasts in honour of the Gods. Young men and maidens, decked with flowers, 6o LETTER XII worshipped them with dances and rural minstrelsy. Banquets followed, in which they struck a happy mean between mirth and frugality. At these gatherings nature spoke its artless language; there the young folks learned how to make love’s bargain of hearts: trembling girls blushed to find on their lips a promise which the blessing of their parents soon ratified; tender mothers delighted themselves in forecasting happy marriages.
When they visited the temple it was not to ask of the Gods wealth and overflowing plenty; these fortunate Troglodites regarded such requests as unworthy of them; if they made tTiem at all, it was not for themselves, but for their countrymen. They approached the altar only to pray for the health of their parents, for the unity of their brethren, for the love of their wives, the affection and obedience of their children. Thither the maidens came to offer up the sweet sacrifice of.their hearts, asking in return only the right to make a Troglodite happy.
In the evening, when the flocks had left the fields, and the weary oxen had returned from ploughing, these people met together. During a frugal meal they sang of the crimes of the first Troglodites, and their sad fate; of the revival of virtue with a new race, and of its happiness. Then they celebrated the greatness of the Gods, abounding in mercy to those who seek them, and visiting with inevitable judgments those who reverence them not. This would be followed by a description of the delights of a country life, and the happiness that springs from a state of innocence. Soon after they retired to rest, and their slumbers were unbroken by care or anxiety.
The provision of nature was sufficient for both their pleasures and their wants. A covetous man was 6i PERSIAN LETTERS unknown in this happy country. * When they made presents, the giver always felt himself more blessed than the receiver. The whole race looked upon them- selves as one single family; their flocks were almost always intermixed, and the only trouble which they usually shirked was that of separating them.
Erzeroum, the 6th of the second moon of Gemmadi, 1711.
LETTER XIII «■ Usbek to the Same I CANNOT say half I wish to about the virtue of the Troglodites. One of them once said, “ To-morrow it is my father’s turn to work in the fields; I shall rise two hours before him, and when he comes to his work he will find it all done.”
Another said to himself, “ I think my sister has taken a fancy for a young cousin of mine. I must talk to my father about it, and get him to arrange a marriage.” ^ Another, being told that robbers had carried off his herd, replied, “ I am very sorry, because it contained a white heifer which I meant to offer to the Gods.”
One was heard telling another that he was bound -for the temple to return thanks to Heaven for the recovery from sickness of his brother, who was so dear to his father, and whom he himself loved so much.
This also was once said: " In a field adjoining my father’s, the workers are all day long exposed to the 1 In Montesquieu’s time it was not uncommon for parents of noble descent to compel their daughters to enter a convent in order that the eldest son might have greater means of display.
62 LETTER XIII heat of the sun. 1* shall plant some trees there that 'these poor folks may sometimes rest in their shade.”
On one occasion, in a company of Troglodites, an elderly man reproached a young one with the commis- sion of an unworthy action. " We do not think him capable of such a deed,” said the young men; " but if he has been guilty, may he outlive all his family.”
A Troglodite having been told that strangers had robbed his house of all his goods, replied, " If they had not been unnghteous men, I would have prayed the Gods to give them a longer use oi' them than I have had.”
Their unexampled prosperity was not regarded with- out envy. A neighbouring nation gathered together, and on some paltry pretext determined to carry off their cattle. As soon as they heard of this, the Troglodites despatched ambassadors, who addressed their enemies in the following terms: " What evil have the Troglodites done you? Have they carried off your wives, stolen your cattle, or ravaged your lands? No; w'e are just men, and fear the Gods. What, then, do you require of us? Would you have wool to make clothes? Do you wish the milk of our cows, or the products of our fields? Lay down your arms, then; come with us, and we will give you all you demand. But we swear by all we hold most sacred, that if you enter our territories in enmity, we will regard you as dishonest men, and deal with you as we would with wild beasts.”
This speech was received with contempt; and, believing that the Troglodites had no means of defence except their innocence, the barbarians invaded their territory in warlike array.
But the Troglodites were well prepared to defend themselves. They had placed their wives and children 63 PERSIAN LETTERS in their midst. Astonished they certainly were at the injustice of their enemies, but not dismayed by theii number. Their hearts burned within them with an ardour before unknown. One longed to lay down his life for his father, another for his wife and children, this one for his brothers, that one for his friends, and all for each other. When one fell in the fight, he who immediately took his place, besides fighting for the common cause, had the death of his comrade to avenge.
And so the battle raged between right and wrong. Those wretched creatures, whose sole aim was plunder, felt no shame when they were put to flight. They were forced to yield to the prowess of that virtue, whose worth they were unable to appreciate.
Erzeroum, the 9th of the second moon of Gcmmadi, 1711.
LETTER XIV Usbek to the Same As their numbers increased every day, the Troglodites thought it behoved them to elect a king. They judged it wise to confer the crown upon the justest man among them; and their thoughts turned to one, venerable by reason of his age and his long career of virtue. He, however, had refused to attend the meeting, and with- drew to his house, oppressed with grief.
When deputies were sent to him to announce his election, “ The Gods forbid,” cried he, " that I should wrong the Troglodites by permitting them to believe that there is no man among them more just than I! You offer me the crown; and if you insist upon it absolutely, I cannot but take it. Remember, how- ever, that I shall die of sorrow, having known the 64 LETTER XIV 64 LETTER XIV Troglodites freemen, to behold them subjected to a •ruler.” Having said this, he burst into a torrent of tears. " Unhappy day 1 ” he exclaimed. " Why have I lived to see it? ” Then he upbraided them. " I see,” he cried, " O Troglodites, what moves you to this; uprightness becomes a burden to you. In your present condition, having no head, you are constrained in your own despite to be virtuous; otherwise your very existence would be at stake, and you would relapse into the wretched state of your ancestors. But this seems to you too heavy a yoke; you would rather become the subjects of a king, and sybmit to laws of his framing — laws less exacting than your present customs. You know that then you would be able to satisfy your ambition, and while away the time in slothful luxury; and that, provided you avoided the graver crimes, there would be no necessity for virtue.” He ceased speaking for a little, and his tears fell faster than ever. ” And what do you expect of me? How can I lay commands upon a Troglodite? Would one act more nobly because I ordered him? You forget that a Troglodite without any command does what is right from natural inclination?
" O Troglodites, my days are nearly done, my blood is frozen in my veins. I shall soon join your blessed ancestors; why would you have me carry them the sad news that you have submitted to another law than that of virtue? ” Erzeroum, the loth of the second moon of Gemmadi, lyii.
65 E PERSIAN LETTERS LETTER XV ^ The first Eunuch to Jaron, the black Eunuch, at Erzeroum May Heaven restore you to this country, and deliver you from all danger!
Although friendship is a bond almost unknown to me, and although I am wrapped up in myself, yet you have made me feel that I have a heart; and while I was as a bronze statue to the rest of the slaves who lived under my rule, it was with pleasure that I watched your growth from infancy.
The time came when my master threw his eyes on you. Nature had not yet whispered her secrets, when the knife separated you from her for ever. I will not say whether I pitied you, or whether I was glad to see you brought into my own condition. I dried your tears and stilled your cries. I imagined that I saw you born again, issuing from a state of thraldom in which you would always have had to obey, to enter into a service in which you would exercise authority. I charged myself with your education. That severity, without which instruction is impossible, kept you long in ignorance of my love. You were dear to me, how- ever; and I assure you that I loved you as a father loves his son, if the names of father and son can be applied to such as you and I.
Since you are to travel in countries inhabited by unbelieving Christians, it is impossible that you should escape defilement. How shall the prophet look on you with favour in the midst of so many millions of his enemies? I hope my master, on his * Letter XV. is the first of those added in the edition of i75<i.
66 LETTER XVI return, will perform the pilgrimage to Mecca: you ‘would be purified in that blessed place.
The Seraglio at Ispahan, the loth of the second moon of Gemmadi, 1711.
LETTER XVI Ushek to the Mollah Mehemet AH, Guardian of Tile Three Tombs ^ at Koum Why, divine Mollah, do you live in the tombs? You are better fitted to dwell among the sJlbxs. Doubtless you hide yourself lest you should eclipse the sun: unlike the day-star you have no spots; but you resemble him in your cloudy concealment.
Your knowledge is more abysmal than the ocean; your intellect, keener than Zufagar,* the twin-pointed sword of Hali. You know the secrets of the nine orders of celestial powers; you read the Koran on the breast of our holy Prophet, and when you come to an obscure passage, an angel, by his order, spreads his rapid wings, and descends from the throne to reveal to you its meaning.
I may, with your help, conduct a private corre- spondence with the seraphim; for, in short, O thir- teenth Iman,® are you not the centre where earth and 1 The three tombs are those of Fatima and two votaries of her family. (See p. 30, Note i.)
* Zufagar, or Zoulfegar, the name of a double-bladed sword given by Mohammed to Ali. It was treasured for many years in the palace of the califs, until one of the suc- cessors of Abdoullah II. broke it by accident while hunting. A representation of this sword still appears on the flag of the Turkish navy.
* The first twelve successors of Mohammed were the Imans, or holy men. To address any one as the thirteenth Iman is, therefore, a high compliment.
67 PERSIAN LETTERS heaven meet, the point of commxmication between the abyss and the empyrean?
In the midst of a profane people, permit me to purify myself through you. Suffer me to turn my face towards the holy place in which you dwell; mark me off from among the wicked, as one distinguishes night from day; ^ aid me with your counsels; be my soul’s guardian; feed me with divine knowledge; and let me humbly expose to you the wounds of my spirit. Address your inspired letters to Erzeroum, where I shall stay for a month or two.
Erzeroum, the I'xth of the second moon of Gemmadi, 1711.
LETTER XVII Usbek to the Same I AM powerless, divine Mollah, to dalm my impatience; I do not know how I am to wait for your sublime answer. I have doubts, which must be resolved; I feel that my reason has gone astray; restore it to the right path. Illumine my darkness, 0 source of light! Annihilate with the lightning of your divine pen the difficulties I am about to propose to you; enable me to commiserate myself, make me eishamed of the questions I ask you.
Whence comes it that our lawgiver forbids the use of swine's flesh, and of all those meats which he de- nominates unclean? Why are we forbidden to touch a corpse, and why for the purification of our souls is this endless washing of the body ordained? To me ^ In the original, " as one distinguishes at daybreak the white thread from the black." According to the Mussulmans, day begins when there is light enough to make this distinction.
68 LETTER XVIII it seems that things in themselves are neither clean •nor unclean: I can conceive of no inherent quality which makes them the one or the other. The filthiness of filth consists in its offending our sight or some other sense; but in itself it is no dirtier than gold or dia- monds. The idea of uncleanness resulting from con- tact with a dead body, proceeds from a natural repugnance with which it fills us. If the bodies of those who do not wash offended neither the smell nor the sight, how could we tell that they were unclean? Should not, therefore, the senses, divine Mollah, be the only judges of what is clean or^ unclean? Yet, since the same objects do not affect all men alike, that which is agreeable to one producing disgust in another, it follows that the witness of the senses is no sure guide in this matter, unless we are permitted to decide the point, each according to his fancy, and to separate for our own behoof things that are clean from those that are not.
But would not this, reverend Mollah, confound the distinctions established by our holy Prophet, and over- turn the foundations of that law which was written by , angelic hands?
Erzeroum, the 20th of the second moon of Gemmadi, 1711.
LETTER XVIII Mollah Mehemet All, Servant of the Prophets, to Usbek, at Erzeroum You are always propounding questions that have been laid before our holy Prophet thousands of times. Why do you not read the traditions of the doctors? Why not go to that pure fountain-head of all intelli- 69 PERSIAN LETTERS gence? There you would find* all your doubts resolved.
Unhappy man! Constantly troubled about earthly things, you have never looked with a single eye on those of heaven. You reverence the life of the Mollahs, but you have not the courage to embrace and follow it.
0 profane ones who never enter into the secrets of the Eternal, your light is as the darkness of the pit, and the reasonings of your minds are no more than the dust which rises as you walk, when the sun is at the highest ^pitch of noon in the scorching month of Chahban.* The very zenith of your understanding does not attain to the nadir of that of the least of the Imans: your vain philosophy is but as the lightning which heralds storm and darkness: in the midst of the tempest, you are driven by the wind and tossed.
Nothing is easier than the soluticn of your difficulty. For that purpose it is sufficient to narrate what happened once when our holy Prophet, tempted by the Christians and pestered by the Jews, effectually silenced both parties.
The Jew, Abdias Ibesalon,* asked him why God had prohibited the eating of swine’s flesh. “ There is good reason for it," answered Mohammed. " The creature is unclean, and of that I will convince you.” He took some earth and shaped it into the figure of a man. Then he threw it on the ground, and cried, " Arise.” Immediately a man stood up, and.said, " I am Japhet, the son of Noah.” ” Was your hair as white at your death as it is now? ” asked the holy 1 More correctly, Shabatt. the eighth month of the Persian year.
70 LETTER XVIII Prophet. " No,” replied he, " but when you roused ‘me I thought the day of judgment had come; and such fear laid hold of me that my hair turned white on the instant.”
“Now tell me,” said the messenger of God, “ the whole history of Noah’s ark.” Japhet obeyed, and after having minutely recounted all that passed during the first months, he continued as follows: " All the excrement of the animals we cast on one side of the ark, which made it lean so much that we were all in mortal terror, especially our wives, who made a terrible outcry. Our father Noah sought divine aid, and God commanded him to take the elephant and place him with his head towards the side that was overweighted. The excrement of the huge animal was so plentiful that there came forth from it a pig.’ Do you wonder, Usbek, that since then we have abstained from swine’s flesh, and have regarded the aninml as unclean?
“ But, as the pig wallowed every day among the filth, he caused such a stench in the ark that he was himself compelled to sneeze; and from his nose there dropped a rat, which began to gnaw everything that came in his way. This became so intolerable to Noah, that he once more sought God’s help in prayer. God commanded him to strike the lion a heavy blow on the forehead, which made him sneeze too, and from his nose there leapt a cat.” Are you yet per- suaded that these animals are unclean? How does it strike you?
When, therefore, you fail to understand the reason of the uncleanness of certain things, it is because you are ignorant of much else, and have no acquaint- ance with what has passed between God, the angels, and men. You know not the history of eternity; 71 PERSIAN LETTERS you have not read the writings tAat were penned in heaven; what has been revealed to you is but an' insignificant part of the divine library: nay, those who, like us, have approached so near that they may be said to live the heavenly life, are still in obscurity and darkness. Farewell. May Mohammed be in your heart!
Koum, the last day of the moon of Chahban, 1711.
LETTER XIX Ushek to his friend Rustan, at Ispahan We stayed only eight days at Tocat. After a journey of thirty-five days, we are now at Sm3a'na.
Between Tocat and Smyrna we did not see a single place worthy the name of town. Lhave marked with astonishment the weakness of the empire of the Osmanli; a diseased body, it is not supported by a plain and temperate diet, but by violent remedies, which exhaust and waste it away continually.
The pashas, who obtain office only by purchase, bankrupt when they enter their provinces, ravage them like conquered countries. The insolent militia are governed only by their own caprices. The towns are dismantled, the cities deserted, the country desolate, agriculture and commerce entirely neglected.
Impunity is the order of the day under this ruthless government. The Christians who till the land, and the Jews who collect the taxes, are exposed to a thou- sand outrages.
Property in land is uncertain; and consequently the desire to increase its value has diminished: neither 72 LETTER XIX title nor possession is of any avail against the caprice hi those in power.
These barbarians have abandoned all the arts, even that of war. While the nations of Europe become more refined every day, these people remain in a state of primitive ignorance; and rarely think of employing new inventions ^ in war, until they have been used against them a thousand times.
They have,no experience of the sea, nor skill in naval affairs. They say that a^ mere handful of Christians, descending from a barren * rock, terrify the Ottomans, and shake thein ascendancy.
Although they are themselves unfit for commerce, it is with great reluctance that they allow the Europeans, always industrious and enterprising, to conduct their trade: they think they are conferring a favour on these strangers in permitting them to enrich themselves.
Throughout the ^ide stretch of country which I have crossed, Smyrna is the only town which can be regarded as rich and powerful; and Sm5nna owes its prosperity to the Europeans; it is no fault of the •Turks that it is not like all the others.
Here you have, my dear Rustan, a correct idea of this empire, which will be within two centuries the scene of some conqueror’s exploits.
Smyrna, the 2nd of the moon of Rhamazan,* 1711.
1 That is to say, the new inventions of the European nations. * These arc, apparently, the Knights of Malta. — (M.)
® More correctly, Ramazan, the ninth month of the Persian year; the Mohammedan Lent.
73 PERSIAN LETTERS LETTER XX Usbek to his wife Zachi, at the Seraglio at Isfahan You have offended me, Zachi; and my emotions are such as you should dread, did not my distance from you afford you time to change your conduct, and set at rest the fierce jealousy with which I am tormented.
I learn that you have been found alone with Nadir, the white eunuqji, wh® will pay with his head for his infidelity and treachery. How could you forget your- self so far as not to feel that it is forbidden you to receive a white eunuch in your chamber, as long as you have black ones at your service? You have been careful to tell me that eunuchs are not men, and that your virtue raises you above those thoughts which an imperfect likeness might artjuse. That is not enough either for you or for me: not enough for you, because you have done that which the laws of the seraglio forbid; not enough for me, inasmuch as you have robbed me of honour, in exposing yourself, to the gaze — what do I say? — perhaps to the attempts of a traitor who would have defiled you by his mis- deeds, and still more by his repining and his impotent despair. You will doubtless tell me that you have always been faithful. Yes, but how could you fail to be? Could you possibly deceive the vigilance of the black eunuchs, who are so amazed at the life you lead? Do you think you could force the doors that keep you from the world? You boast of a virtue which is not free; and perhaps your impure desires have robbed you again and again of the merit and the worth of yoiu" vaunted fidelity.
74 74 LETTER XX I am persuaded that you are not guilty of all that fhight be laid to your charge: that the traitor did not lay his sacrilegious hands upon you; that you were not so prodigal as to expose to him the delights of his master; that, covered with your garments, you allowed at least that barrier to remain between you; that he, struck with reverent awe, cast down his eyes; and that, his hardihood forsaking him, he trembled at the prospect of the punishment he had incurred. All this granted, it is none the less true that you have failed in your duty. And, since you have done a gratuitous wrong,.withoijt accomplishing your sinful desires, what would you not do to satisfy them? Still more, what would you do if you could escape from that sacred place which seems to you a melancholy prison, but which your companions find a happy asylum against the attacks of vice, a conse- crated temple where their sex loses its weakness, and becomes invincible* in spite of all its natural disad- vantages? What would you do if, left to yourself, you had no other defence than your love for me, which is so sadly shaken, and your duty, against ' which you have so unworthily sinned? How im- maculate are the manners of the country in which you live! They protect you from the attempts of the vilest slaves! You ought to be grateful to me even for the constraint in which you live, since it is that alone which makes you worthy of life.
You cannot endure the chief of the eunuchs, because he is for ever watching your behaviour, and giving you good advice. His ugliness, you say, is so horrible that you cannot look at him without suffering. As if one would place in posts of that kind, miracles of manly beauty! No; what annoys you is that you have not in his place the white eunuch who dishonours you.
75 PERSIAN LETTERS But what has your chief slave done to you? He has told you that the familiarities which you havfe taken with the youthful Zelida were unbecoming: that is the cause of your hatred.
Duty requires me, Zachi, to be an impartial judge; I am, however, only a kind husband who seeks to find you innocent. The love which I bear Roxana, my new wife, has not deprived me of the tenderness which is rightly due to you, as being not less beautiful than she. I share my love among you all; and the only advantage possessed by Roxana is that which virtue adds to l^auty..
Smyrna, the 12th of the moon of Zilcade,! 1711.
LETTER XXI Usbek to the chief while Eunuch When you open this letter you ought to tremble; or rather you should have trembled when you per- mitted the treachery of Nadir. You who, even in the dulness and frigidity of old age, may not without* guilt raise your eyes towards the dread objects of my love; you, to whom it is for ever forbidden to set a sacrilegious foot across the threshold of that awful place which conceals them from every eye: it is you who permit in those, for whose conduct you are responsible, hberties which you would not yourself dare to take; and do you not quake at the anticipa- tion of the thimderbolt about to fall upon them and you?
And what are you but vile instrximents whom I 1 More correctly, Zilkaid, the eleventh month of the Persian year.
76 LETTER XXII may destroy at my jJleasure; whose existence depends upon obedience; who have been sent into the world to live under my laws, or to die when I require it; who will cease to breathe as soon as my happiness, my love, my jealousy, has no more need of your ignoble service; who, in fine, can have no other lot than sub- mission, whose soul is my will, whose only hope begins and ends in pleasing me?
I am aware that some of my wives are very fretful under the strict laws of duty; that the constant presence of a black eunuch annoys them; that they are weary of those hideous objects, which are appointed to keep them spotless for their husband; I know it well. As for you, you have abetted this disorder, you shall be punished in a manner to strike terror into all those who abuse my confidence.
I swear by all the prophets in heaven,^ and by Hali, the greatest of them, that if you swerve from your duty, I will hold your life of no more account than that of the insects which I tread upon.
Smyrna, the 12th of the moon of Zilcade, 1711.
LETTER XXII* Jaron to the first Eunuch The further Usbek journeys from the seraglio, the more he thinks of these devoted women: he sighs; he weeps; his grief becomes embittered, and his suspicions grow stronger. He wishes to increase the number of their guardians. He intends to send me I According to the Persians there are a hundred thousand prophets. (See Letter XLI.)
* The second of those added in 1754.
77 PERSIAN LETTERS back, with all the blacks who accompany him. It is not for himself he fears, but for that which is to him & thousand times dearer.
I return then to live under your laws, and to share your cares. Great God! what a world of things is necessary for one man's happiness!
Nature, which seems originally to have placed women in a state of dependence, afterwards withdrew them from it, with the result that dissension arose between the sexes because of their mutual rights. The sexes now live in a new kind of unity: hatred is the link between women ^nd us poor eunuchs; between women and men, love is the bond.
My brow begins to wear a constant frown. My eyes dart forth sombre glances, and joy forsakes my lips. Outwardly I appear calm; within unrest reigns. Grief will furrow my face long before the wrinkles of old age appear.
I should have greatly enjoyed^ accompanying my master in his western journey, but my will belongs to him. He wishes me to guard his wives; I shall watch over them faithfully. I know how to behave towards that sex, which, when not allowed to be vain, turns haughty, and which it is easier to break than to bend. I prostrate myself before you.
Smyrna, the 12th of the moon of Zilcade, 1711.
LETTER XXIII Usbek to his friend Ibben, at Smyrna We have now arrived at Leghorn after a forty days’ voyage. It is a new town and bears witness to the genius of the dukes of Tuscany, who, from a marshy 78 LETTER XXIV