“How unfortunate am I to have been born!” said Ardassan Ougli, a young icoglan of the grand sultan of the Turks. “Yet if I depended only on the sultan — but I am also subject to the chief of my oda, to the cassigi bachi; and when I receive my pay, I must prostrate1 myself before a clerk of the teftardar, who keeps back half of it. I was not seven years old, when, in spite of myself, I was circumcised with great ceremony, and was ill for a fortnight after it. The dervish who prays to us is also my master; an iman is still more my master, and the mullah still more so than the iman. The cadi is another master, the kadeslesker a greater; the mufti a greater than all these together. The kiaia of the grand vizier with one word could cause me to be thrown into the canal; and finally, the grand vizier could have me beheaded, and the skin of my head stripped off, without any person caring about the matter.
“Great God, how many masters! If I had as many souls and bodies as I have duties to fulfil, I could not bear it. Oh Allah! why hast thou not made me an owl2? I should live free in my hole and eat mice at my ease, without masters or servants. This is assuredly the true destiny of man; there were no masters until it was perverted3; no man was made to serve another continually. If things were in order, each should charitably help his neighbor. The quick-sighted would conduct the blind, the active would be crutches4 to the lame5. This would be the paradise of Mahomet, instead of the hell which is formed precisely6 under the inconceivably narrow bridge.”
Thus spoke7 Ardassan Ougli, after being bastinadoed by one of his masters.
Some years afterwards, Ardassan Ougli became a pasha with three tails. He made a prodigious8 fortune, and firmly believed that all men except the grand Turk and the grand vizier were born to serve him, and all women to give him pleasure according to his wishes.
§ II.
How can one man become the master of another? And by what kind of incomprehensible magic has he been able to become the master of several other men? A great number of good volumes have been written on this subject, but I give the preference to an Indian fable9, because it is short, and fables10 explain everything.
Adimo, the father of all the Indians, had two sons and two daughters by his wife Pocriti. The eldest11 was a vigorous giant, the youngest was a little hunchback, the two girls were pretty. As soon as the giant was strong enough, he lay with his two sisters, and caused the little hunchback to serve him. Of his two sisters, the one was his cook, the other his gardener. When the giant would sleep, he began by chaining his little brother to a tree; and when the latter fled from him, he caught him in four strides, and gave him twenty blows with the strength of an ox.
The dwarf12 submitted and became the best subject in the world. The giant, satisfied with seeing him fulfil the duties of a subject, permitted him to sleep with one of his sisters, with whom he was disgusted. The children who sprang from this marriage were not quite hunchbacks, but they were sufficiently13 deformed14. They were brought up in the fear of God and of the giant. They received an excellent education; they were taught that their uncle was a giant by divine right, who could do what he pleased with all his family; that if he had some pretty niece or grand-niece, he should have her without difficulty, and not one should marry her unless he permitted it.
The giant dying, his son, who was neither so strong or so great as he was, believed himself to be like his father, a giant by divine right. He pretended to make all the men work for him, and slept with all the girls. The family lagued against him: he was killed, and they became a republic.
The Siamese pretend, that on the contrary the family commenced by being republican; and that the giant existed not until after a great many years and dissensions: but all the authors of Benares and Siam agree that men lived an infinity15 of ages before they had the wit to make laws, and they prove it by an unanswerable argument, which is that even at present, when all the world piques16 itself upon having wit, we have not yet found the means of making a score of laws passably good.
It is still, for example, an insoluble question in India, whether republics were established before or after monarchies17; if confusion has appeared more horrible to men than despotism! I am ignorant how it happened in order of time, but in that of nature we must agree that men are all born equal: violence and ability made the first masters; laws have made the present.
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1
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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2
owl
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| n.猫头鹰，枭 | |
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3
perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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4
crutches
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| n.拐杖, 支柱 v.支撑 | |
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5
lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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6
precisely
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| adv.恰好，正好，精确地，细致地 | |
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7
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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8
prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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9
fable
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| n.寓言；童话；神话 | |
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fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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11
eldest
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| adj.最年长的，最年老的 | |
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12
dwarf
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| n.矮子，侏儒，矮小的动植物；vt.使…矮小 | |
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13
sufficiently
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| adv.足够地，充分地 | |
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14
deformed
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| adj.畸形的；变形的；丑的，破相了的 | |
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15
infinity
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| n.无限，无穷，大量 | |
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16
piques
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| v.伤害…的自尊心( pique的第三人称单数 )；激起（好奇心） | |
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17
monarchies
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| n. 君主政体, 君主国, 君主政治 | |
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