ZADIG - The Book of Faith (Historical Novel). Вольтер
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equally between his two sons, after having disposed of their sister in marriage, and left a present of thirty thousand pieces of gold to that son who should be found to have loved him best. The eldest raised a tomb to his memory; the youngest increased his sister's portion, by giving her a part of his inheritance. Every one said that the eldest son loved his father best, and the youngest his sister; and that the thirty thousand pieces belonged to the eldest.
Zadig sent for both of them, the one after the other. To the eldest he said:
"Thy father is not dead; but has survived his last illness, and is returning to Babylon."
"God be praised," replied the young man; "but his tomb cost me a considerable sum."
Zadig afterwards repeated the same story to the youngest son.
"God be praised," said he; "I will go and restore to my father all that I have; but I could wish that he would leave my sister what I have given her."
"Thou shalt restore nothing," replied Zadig, "and thou shalt have the thirty thousand pieces, for thou art the son who loves his father best."
A widow, having a young son, and being possessed of a handsome fortune, had given a promise of marriage to two magi; who were both desirous of marrying her.
"I will take for my husband," said she, "the man who can give the best education to my beloved son."
The two magi contended who should bring him up, and the cause was carried before Zadig. Zadig summoned the two magi to attend him.
"What will you teach your pupil?" said he to the first.
"I will teach him," said the doctor, "the eight parts of speech, logic, astrology, pneumatics, what is meant by substance and accident, abstract and concrete, the doctrine of the monades, and the pre-established harmony."
"For my part," said the second, "I will endeavor to give him a sense of justice, and to make him worthy the friendship of good men."
Zadig then cried:
"Whether thou art the child's favorite or not, thou shalt have his mother."
VII.
The Disputes And The Audiences.
In this manner he daily discovered the subtlety of his genius and the goodness of his heart. The people at once admired and loved him. He passed for the happiest man in the world. The whole empire resounded with his name. All the ladies ogled him. All the men praised him for his justice. The learned regarded him as an oracle; and even the priests confessed that he knew more than the old arch-magi Yebor. They were now so far from prosecuting him on account of the griffins, that they believed nothing but what he thought credible.
There had continued at Babylon, for the space of fifteen hundred years, a violent contest that had divided the empire into two sects. The one pretended that they ought to enter the temple of Mithra with the left foot foremost; the other held this custom in detestation, and always entered with the right foot first. The people waited with great impatience for the day on which the solemn feast of the sacred fire was to be celebrated, to see which sect Zadig would favor. All the world had their eyes fixed on his two feet, and the whole city was in the utmost suspense and perturbation. Zadig jumped into the temple with his feet joined together; and afterward proved, in an eloquent discourse, that the Sovereign of heaven and earth, who accepteth not the persons of men, maketh no distinction between the right and the left foot. The envious man and his wife alleged that his discourse was not figurative enough, and that he did not make the rocks and mountains dance with sufficient agility.
"He is dry," said they, "and void of genius. He does not make the sea to fly, and stars to fall, nor the sun to melt like wax. He has not the true oriental style."
Zadig contented himself with having the style of reason. All the world favored him, not because he was in the right road, or followed the dictates of reason, or was a man of real merit, but because he was prime vizier.
He terminated with the same happy address the grand dispute between the black and the white magi. The former maintained that it was the height of impiety to pray to God with the face turned toward the east in winter; the latter asserted that God abhorred the prayers of those who turned toward the west in summer. Zadig decreed that every man should be allowed to turn as he pleased.
Thus he found out the happy secret of finishing all affairs, whether of a private or a public nature, in the morning. The rest of the day he employed in superintending and promoting the embellishments of Babylon. He exhibited tragedies that drew tears from the eyes of the spectators, and comedies that shook their sides with laughter,—a custom which had long been disused, and which his good taste now induced him to revive. He never affected to be more knowing in the polite arts than the artists themselves. He encouraged them by rewards and honors, and was never jealous of their talents. In the evening the king was highly entertained with his conversation, and the queen still more.
"Great minister!" said the king.
"Amiable minister!" said the queen; and both of them added, "It would have been a great loss to the state had such a man been hanged."
Meanwhile Zadig perceived that his thoughts were always distracted, as well when he gave audience as when he sat in judgment. He did not know to what to attribute this absence of mind, and that was his only sorrow.
He had a dream, in which he imagined that he laid himself down upon a heap of dry herbs, among which there were many prickly ones that gave him great uneasiness, and that he afterward reposed himself on a soft bed of roses, from which there sprung a serpent that wounded him to the heart with its sharp venomed fangs. "Alas," said he, "I have long lain on these dry and prickly herbs, I am now on the bed of roses; but what shall be the serpent?"
VIII.
Jealousy.
Zadig's calamities sprung even from his happiness, and especially from his merit. He every day conversed with the king and his august consort. The charms of Zadig's conversation were greatly heightened by that desire of pleasing which is to the mind what dress is to beauty. His youth and graceful appearance insensibly made an impression on Astarte, which she did not at first perceive. Her passion grew and flourished in the bosom of innocence. Without fear or scruple, she indulged the pleasing satisfaction of seeing and hearing a man who was so dear to her husband, and to the empire in general. She was continually praising him to the king. She talked of him to her women, who were always sure to improve on her praises. And thus everything contributed to pierce her heart with a dart, of which she did not seem to be sensible. She made several presents to Zadig, which discovered a greater spirit of gallantry than she imagined. She intended to speak to him only as a queen satisfied with his services; and her expressions were sometimes those of a woman in love.
Astarte was much more beautiful than that Semira who had such a strong aversion to one-eyed men, or that other woman who had resolved to cut off her husband's nose. Her unreserved familiarity, her tender expressions, at which she began to blush; and her eyes, which, though she endeavored to divert them to other objects, were always fixed upon his, inspired Zadig with a passion that filled him with astonishment. He struggled hard to get the better of it. He called to his aid the precepts of philosophy, which had always stood him in stead; but from thence, though he could derive the light of knowledge, he could procure no remedy to cure the disorders of his love-sick heart. Duty, gratitude, and violated majesty, presented themselves to his mind, as so many avenging gods. He struggled, he conquered. But this victory, which he was obliged to purchase afresh every moment, cost him many sighs and tears. He no longer dared to speak to the queen with that sweet and charming familiarity which had been so agreeable to them both. His countenance was covered with a cloud. His conversation was constrained and incoherent. His eyes were fixed