Persian Letters. Montesquieu

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.”¹

      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 this 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 heat of the sun. I shall plant some trees there that these poor folks may sometimes rest in their shade.”

      Their unexpected prosperity was not regarded without envy. A neighbouring nation gathered together and on some paltry context determined to carry off their cattle. As soon as they heard this, the Troglodites dispatched 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; we are just men, and fear the Gods. What, then, do your 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 in their midst. Astonished they certainly were at the injustice of their enemies, but were not dismayed by their 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 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 forced to fight. 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 Gemmadi, 1711

      Letter 14

       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 withdrew 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 one 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, however, that I shall die of sorrow, having known the Troglodites freemen, to behold them subjected to a ruler.” Having said this, he burst into a torrent of tears. “Unhappy day!” 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 submit 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 10th of the second moon of Gemmadi, 1711.

      Letter 15

       ¹ 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, however; 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 return, will perform the pilgrimage to Mecca: you would be purified in that blessed place.

       The Seraglio at Ispahan, the 10th of the second moon of Gemmadi, 1711.

      Letter 16

       Usbek to the Mollah Mehemet Ali, Guardian of The Three Tombs1 at Koum

      Why, divine Mollah, do you live in the tombs? You are better fitted to dwell among the stars. 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 that the ocean; your intellect, keener than Zufagar,² 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 you its meaning.

      I may, with your help, conduct a private correspondence with the seraphim; for, in short, O thirteenth Iman,³ are you not the centre where earth and heaven meet, the point of communication 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;⁴ 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 11th of the second moon of Gemmadi, 1711.

      Letter 17

       Usbek to the Same

      I am powerless, divine Mollah, to calm 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,