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aunt in the space of a year, and thee in that of two."
"Who told thee so, barbarian?" cried Zadig, "and though thou hadst read this event in thy book of destinies, art thou permitted to drown a youth who never did thee any harm?"
While the Babylonian was thus exclaiming, he observed that the old man had no longer a beard, and that his countenance assumed the features and complexion of youth. The hermit's habit disappeared, and four beautiful wings covered a majestic body resplendent with light.
"O sent of heaven! O divine angel!" cried Zadig, humbly prostrating himself on the ground, "Hast thou then descended from the empyrean to teach a weak mortal to submit to the eternal decrees of providence?"
"Men," said the angel Jesrad, "judge of all without knowing any thing; and, of all men, thou best deservest to be enlightened."
Zadig begged to be permitted to speak:
"I distrust myself," said he, "but may I presume to ask the favor of thee to clear up one doubt that still remains in my mind. Would it not have been better to have corrected this youth, and made him virtuous, than to have drowned him?"
The hermit.
The poem, called The Hermit, by Thomas Parnell, D.D., expresses views in regard to providence similar to those of Voltaire. The same thoughts may also be found in the Divine Dialogues of Henry Moore. Indeed this "tale to prose-men known to verse-men fam'd," has been used by many authors. Pope says "the story was written originally in Spanish;" Goldsmith, in his Life of Parnell, intimates that it was originally of Arabian invention, while, in fact, it seems to bear internal evidence of Persian or Hindoo origin.—E.
"Had he become virtuous," replied Jesrad, "and enjoyed a longer life, it would have been his fate to have been assassinated himself, together with the wife he would have married, and the child he would have had by her."
"But why," said Zadig, "is it necessary that there should be crimes and misfortunes, and that these misfortunes should fall on the good?"
"The wicked," replied Jesrad, "are always unhappy. They serve to prove and try the small number of the just that are scattered through the earth; and there is no evil that is not productive of some good."
"But," said Zadig, "suppose there was nothing but good and no evil at all."
"Then," replied Jesrad, "this earth would be another earth: the chain of events would be ranged in another order and directed by wisdom. But this other order, which would be perfect, can exist only in the eternal abode of the Supreme Being, to which no evil can approach. The Deity hath created millions of worlds, among which there is not one that resembles another. This immense variety is the effect of his immense power. There are not two leaves among the trees of the earth, nor two globes in the unlimited expanse of heaven, that are exactly similar; and all that thou seest on the little atom in which thou art born, ought to be, in its proper time and place, according to the immutable decrees of him who comprehends all. Men think that this child, who hath just perished, is fallen into the water by chance; and that it is by the same chance that this house is burned. But there is no such thing as chance. All is either a trial, or a punishment, or a reward, or a foresight. Remember the fisherman, who thought himself the most wretched of mankind. Oromazes sent thee to change his fate. Cease then, frail mortal, to dispute against what thou oughtest to adore."
"But," said Zadig—
As he pronounced the word "But," the angel took his flight toward the tenth sphere. Zadig on his knees adored providence, and submitted. The angel cried to him from on high:
"Direct thy course toward Babylon."
XIX.
THE ENIGMAS.
Zadig, entranced as it were, and like a man about whose head the thunder had burst, walked at random. He entered Babylon on the very day when those who had fought at the tournaments were assembled in the grand vestibule of the palace to explain the enigmas, and to answer the questions of the grand magi. All the knights were already present, except the knight in green armor. As soon as Zadig appeared in the city, the people crowded around him; every eye was fixed on him, every mouth blessed him, and every heart wished him the empire. The envious man saw him pass; he frowned and turned aside. The people conducted him to the place where the assembly was held. The queen, when informed of his arrival, became a prey to the most violent agitations of hope and fear. She was filled with anxiety and apprehension. She could not comprehend why Zadig was without arms, nor why Itobad wore the white armor.
When the knights who had fought were directed to appear in the assembly, Zadig said. "I have fought as well as the other knights, but another here wears my arms; and while I wait for the honor of proving the truth of my assertion, I demand the liberty of presenting myself to explain the enigmas."
The question was put to vote, and his reputation for probity was so well established, that they admitted him without scruple.
The first question proposed by the grand magi, was: "What, of all things in the world, is the longest and the shortest, the swiftest and the slowest, the most divisible and the most extended, the most neglected and the most regretted, without which nothing can be done, which devours all that is little, and enlivens all that is great?"
Itobad was to speak. He replied, that so great a man as he did not understand enigmas; and that it was sufficient for him to have conquered by his strength and valor. Some said that the meaning of the enigma was fortune; some, the earth; and others, the light. Zadig said that it was time.
"Nothing," added he, "is longer, since it is the measure of eternity. Nothing is shorter, since it is insufficient for the accomplishment of our projects. Nothing more slow to him that expects, nothing more rapid to him that enjoys. In greatness it extends to infinity, in smallness it is infinitely divisible. All men neglect it, all regret the loss of it; nothing can be done without it. It consigns to oblivion whatever is unworthy of being transmitted to posterity, and it immortalizes such actions as are truly great."
The assembly acknowledged that Zadig was in the right.
The next question was: "What is the thing which we receive without thanks, which we enjoy without knowing how, and which we lose without perceiving it?"
Every one gave his own explanation. Zadig alone guessed that it was life; and he explained all the other enigmas with the same facility. Itobad always said that nothing was more easy, and that he could have answered them with the same readiness, had he chosen to have given himself the trouble. Questions were then proposed on justice, on the sovereign good, and on the art of government. Zadig's answers were judged to be the most solid, and the people exclaimed:
"What a pity it is, that so great a genius should be so bad a knight!"
"Illustrious lords," said Zadig, "I have had the honor of conquering in the tournaments. It is to me that the white armor belongs. Lord Itobad took possession of it during my sleep. He probably thought it would fit him better than the green. I am now ready to prove in your presence, with my gown and sword, against all that beautiful white armor which he took from me, that it is I who have had the honor of conquering the brave of Otamus."
Itobad accepted the challenge with the greatest confidence. He never doubted but that, armed as he was with a helmet, a cuirass, and brassarts, he would obtain an easy victory over a champion in a cap and a night-gown. Zadig drew his sword, saluting the queen, who looked at him with a mixture of fear and joy. Itobad drew his, without saluting any one. He rushed upon Zadig, like a man who had nothing to fear; he was ready to cleave him in two. Zadig knew how to ward off his blows, by opposing the strongest part of his sword to the weakest of that of his adversary, in such a manner that Itobad's sword was broken. Upon which Zadig, seizing his enemy by the waist, threw him on the ground; and fixing the point of his sword at the extremity of his breast-plate, exclaimed: