一千零一夜-天方夜谭-1001 Nights(英文版)-第39部分

快捷操作: 按键盘上方向键 ← 或 → 可快速上下翻页 按键盘上的 Enter 键可回到本书目录页 按键盘上方向键 ↑ 可回到本页顶部! 如果本书没有阅读完，想下次继续接着阅读，可使用上方 "收藏到我的浏览器" 功能 和 "加入书签" 功能！


h　his　essence　was　created；　but　he　bees　liable　to　punishment；　if　his　soul　master　him　and　drag　him　into　lusts。'　'But　tell　me；'　rejoined　the　prince；　'by　what　power　is　the　creature　able　to　transgress　against　his　Creator；　seeing　that　His　power　is　without　bounds；　even　as　thou　hast　set　forth；　and　that　nothing　can　overe　Him　nor　depart　from　His　will？　Deemst　thou　not　that　He　is　able　to　turn　His　creatures　from　disobedience　and　pel　them　to　adhere　eternally　to　the　truth？'　'Verily；'　answered　Shimas；　'God　the　Most　High　（honoured　be　His　name！）　is　just　and　equitable　and　tenderly　solicitous　over　the　people　of　His　love。　（169）　He　created　His　creatures　with　justice　and　equity　and　of　the　inspiration　of　His　justice　and　the　abundance　of　His　mercy；　He　gave　them　dominion　over　themselves；　that　they　should　do　whatever　they　would。　He　shows　them　the　way　of　righteousness　and　bestows　on　them　the　power　and　ability　of　doing　what　they　will　of　good：　and　if　they　do　the　opposite　thereof；　they　fall　into　destruction　and　disobedience。'　（Q。）　'If　the　Creator；　as　thou　sayest；　hath　granted　men　power　and　ability　（170）　and　they　by　reason　thereof　avail　to　do　what　they　will；　why　then　doth　He　not　e　between　them　and　that　which　they　desire　of　error　and　turn　them　to　the　truth？'　（A。）　'This　is　of　the　greatness　of　His　mercy　and　the　excellence　of　His　wisdom；　for；　even　as　aforetime　He　showed　wrath　to　Iblis　and　had　no　mercy　on　him；　so　He　showed　Adam　mercy；　by　means　（171）　of　repentance；　and　accepted　of　him；　after　He　had　been　wroth　with　him。'　（Q。）　'He　is　indeed　the　very　Truth；　for　He　it　is　who　requiteth　every　one　according　to　his　works；　and　there　is　no　Creator　but　God；　to　whom　belongeth　power　over　all　things。　But　tell　me；　hath　He　created　that　which　He　loveth　and　that　which　He　loveth　not　or　only　that　which　He　loveth？'　（A。）　'He　created　all　things；　but　favours　only　that　which　He　loveth。'　（Q。）　'What　hast　thou　to　say　of　two　things；　one　whereof　is　pleasing　to　God　and　earns　reward　for　him　who　practices　it？'　（A。）　'Expound　to　me　these　two　things　and　make　me　to　apprehend　them；　that　I　may　speak　concerning　them。'　（Q。）　'They　are　good　and　evil；　the　two　things　innate　in　the　body　and　the　soul。'　（A。）　'O　wise　youth；　I　see　that　thou　knowest　good　and　evil　to　be　of　the　works　that　the　soul　and　the　body　do　＇in　conjunction＇。　Good　is　named　good；　because　in　it　is　the　favour　of　God；　and　evil　evil；　for　that　in　it　is　His　wrath。　Indeed；　it　behoveth　thee　to　know　God　and　to　please　Him　by　the　practice　of　good；　for　that　He　hath　manded　us　to　this　and　forbidden　us　to　do　evil。'　（Q。）　'I　see　these　two　things；　that　is；　good　and　evil；　to　be　wrought　only　by　the　five　senses　known　in　the　body　of　man；　to　wit；　the　seat　of　taste；　whence　proceed　speech；　hearing；　sight；　smell　and　touch。　Tell　me　whether　these　five　senses　were　created　for　good　altogether　or　for　evil。'　（A。）　'Hear；　O　man；　the　exposition　of　that　whereof　thou　askest　and　lay　it　up　in　thy　memory　and　notify　thy　heart　thereof；　for　it　is　a　manifest　proof。　Know　that　the　Creator　（blessed　and　exalted　be　He！）　created　man　with　truth　and　informed　him　with　the　love　thereof　and　there　proceedeth　from　it　no　created　thing　save　by　the　Most　High　decree；　whose　impress　is　on　every　phenomenon。　It　（172）　is　not　apt　but　to　the　ordering　of　justice　and　equity　and　beneficence　and　created　man　for　the　love　of　itself　and　informed　him　with　a　soul；　wherein　the　inclination　to　lusts　was　innate　and　assigned　him　ableness　and　appointed　the　five　senses　aforesaid　to　be　to　him　a　means　of　winning　Paradise　or　Hell。'　（Q。）　'How　so？'　（A。）　'In　that　He　created　the　tongue　for　speech　and　the　hands　for　doing　and　the　feet　for　walking　and　the　eyes　for　seeing　and　the　ears　for　hearing　and　gave　them　power　and　incited　them　to　exercise　and　motion；　bidding　each　of　them　do　that　only　which　pleaseth　Him。　Now　what　pleaseth　Him　in　speech　is　truthfulness　and　abstaining　from　its　opposite；　which　is　falsehood；　and　what　pleases　Him　in　sight　is　turning　it　unto　that　which　He　liveth　and　leaving　the　contrary；　which　is　turning　it　unto　that　which　He　abhorreth；　such　as　looking　unto　lusts：　and　what　pleaseth　Him　in　hearing　is　hearkening　to　nought　but　that　which　is　truth；　such　as　admonition　and　that　which　is　in　the　scriptures　of　God；　and　leaving　the　contrary；　which　is　hearkening　to　that　which　incurreth　the　wrath　of　God；　and　what　pleaseth　Him　in　the　hands　is　not　hoarding　up　that　which　He　entrusteth　to　them；　but　spending　it　on　such　wise　as　shall　please　Him　and　leaving　the　contrary；　which　is　avarice　or　spending　that　which　He　hath　mitted　to　them　in　disobedience；　and　what　pleaseth　Him　in　the　feet　is　that　they　be　instant　in　the　pursuit　of　good；　such　as　the　quest　of　instruction；　and　leave　its　contrary；　which　is　the　walking　in　other　than　the　way　of　God。　As　for　the　other　lusts　that　man　practices；　they　proceed　from　the　body　by　mandment　of　the　soul。　The　lusts　that　proceed　from　the　body　are　of　two　kinds；　that　of　reproduction　and　that　of　the　belly。　As　for　the　first；　that　which　pleaseth　God　thereof　is　that　it　be　not　except　in　the　way　of　law；　and　if　it　be　in　the　way　of　sin；　He　is　displeased　with　it。　As　for　the　lust　of　the　belly；　eating　and　drinking；　what　pleaseth　God　thereof　is　that　each　take　nought　but　that　which　God　hath　appointed　him　thereof；　be　it　little　or　much；　and　praise　God　and　thank　Him：　and　what　angereth　Him　thereof　is　that　a　man　take　that　which　is　not　his　by　right。　All　precepts　other　than　these　are　false；　and　thou　knowest　that　God　created　all　things　and　delighteth　only　in　good　and　mandeth　each　member　of　the　body　to　do　that　which　He　hath　made　incumbent　thereon；　for　that　He　is　the　allwise；　the　allknowing。'　（Q。）　'Was　it　foreknown　unto　God　（exalted　be　His　power！）　that　Adam　would　eat　of　the　tree　from　which　He　forbade　him　and　so　leave　obedience　for　disobedience？'　（A。）　'Yes；　O　sage。　This　was　foreknown　unto　God　the　Most　High；　before　He　created　Adam；　and　the　proof　and　manifestation　thereof　is　the　warning　He　gave　him　against　eating　of　the　tree　and　His　giving　him　to　know　that；　if　he　ate　thereof；　he　would　be　disobedient。　And　this　was　in　the　　should　have　an　argument　wherewith　he　might　excuse　himself　against　his　Lord。　When；　therefore；　he　fell　into　error　and　calamity　and　reproach　and　disgrace　were　sore　upon　him；　this　passed　to　his　posterity　after　him；　wherefore　God　sent　prophets　and　apostles　and　gave　them　scriptures　and　they　taught　us　the　divine　ordinances　and　expounded　to　us　what　was　therein　of　admonitions　and　precepts　and　made　clear　to　us　the　way　of　righteousness　and　what　it　behoved　us　to　do　and　what　to　leave　undone。　Now　we　are　endowed　with　ableness　（173）　and　he　who　acts　within　these　limits　（174）　attains　＇felicity＇　and　prospers；　whilst　he　who　transgresses　them　and　does　other　than　that　which　these　precepts　enjoin；　sins　and　is　mined　in　both　worlds。　This　then　is　the　road　of　good　and　evil。　Thou　knowest　that　God　can　all　things　and　created　not　lusts　for　us　but　of　His　pleasure　and　will；　and　He　manded　us　to　use　them　in　the　way　of　lawfulness；　so　they　might　be　a　good　to　us；　but；　when　we　use　them　in　the　way　of　sin；　they　are　an　evil　to　us。　So　what　of　good　we　pass　is　from　God　the　Most　High　and　what　of　evil　from　ourselves　（175）　His　creatures；　not　from　the　Creator；　exalted　be　He　for　this　with　great　exaltation！'　（Q。）　'I　understand　that　which　thou　hast　expounded　to　me　concerning　God　and　His　creatures；　but　tell　me　of　one　thing；　concerning　which　my　mind　is　perplexed　with　extreme　wonderment；　and　that　is　that　I　marvel　at　the　sons　of　Adam；　how　careless　they　are　of　the　life　to　e　and　at　their　lack　of　taking　thought　thereto　and　their　love　of　this　world；　albeit　they　know　that　they　must　needs　leave　it　and　depart　from　it；　whilst　they　are　yet　young　in　years。'　（A。）　'Yes；　verily；　and　that　which　thou　seest　of　its　changefulness　and　perfidious　dealing　with　its　children　is　a　sign　that　fortune　will　not　endure　to　the　fortunate；　neither　affliction　to　the　afflicted；　for　none　of　its　people　is　secure　from　its　changefulness　and　even　if　one　have　power　over　it　and　be　content　therewith；　yet　needs　must　his　estate　change　and　removal　（176）　hasten　unto　him。　Wherefore　man　can　put　no　trust　therein　nor　profit　by　that　which　he　enjoyeth　of　its　painted　gauds；　and　knowing　this；　we　know　that　the　sorriest　of　men　in　case　are　those　who　are　deluded　by　this　world　and　are　unmindful　of　the　world　to　e；　for　that　this　present　ease　they　enjoy　will　not　pensate　the　fear　and　misery　and　horrors　that　will　befall　them　after　their　removal　therefrom。　Thus　are　we　certified　that；　if　the　creature　knew　that　which　will　betide　him　with　the　ing　of　death　and　his　severance　from　that　which　he　presently　enjoyeth　of　delight　and　clearance；　he　would　cast　away　the　world　and　that　which　is　therein；　for　we　are　assured　that　the　next　life　is　better　for　us　and　more　profitable。'　'O　sage；'　said　the　prince；　'thou　hast　with　thy　shining　lamp　dispelled　the　darkness　that　was　upon　my　heart　and　hast　directed　me　into　the　road　I　must　travel　in　the　ensuing　of　the　truth　and　hast　given　me　a　lantern　whereby　I　may　see。'

Then　rose　one　of　the　learned　men　who　were　present　and　said；　'When　the　season　of　Spring　eth；　needs　must　the　hare　seek　the　pasture　as　well　as　the　elephant；　and　indeed　I　have　heard　from　you　both　such　questions　and　solutions　as　I　never　before　heard；　but　now　let　me　ask　you　of　somewhat。　What　is　the　best　of　the　goods　of　the　world？'　'Health　of　body；'　replied　the　prince；　'lawful　provision　and　a　virtuous　son。'　（Q。）　'What　is　the　greater　and　what　the　less？'　（A。）　'The　greater　is　that　to　which　a　lesser　than　itself　submitteth　and　the　less　that　which　submitteth　to　a　greater　than　itself。'　（Q。）　'What　are　the　four　things　in　which　all　creatures　concur？'　（A。）　'Meat　and　drink；　the　delight　of　sleep；　the　lust　of　women　and　the　agonies　of　death。'　（Q。）　'What　are　the　three　things　whose　foulness　none　can　do　away？'　（A。）　'Folly；　meanness　of　nature　and　lying。'　（Q。）　'What　is　the　best　kind　of　lie；　though　all　kinds　are　foul？'　（A。）　'That　which　averteth　harm　from　its　utterer　and　bringeth　profit。'　（Q。）　'What　kind　of　truthfulness　is　foul；　though　all　kinds　are　fair？'　（A。）　'That　of　a　man　glorying　in　that　which　he　hath　（177）　and　boasting　himself　thereof。'　（Q。）　'What　is　the　foulest　of　foulnesses？'　（A。）　'When　a　man　boasteth　himself　of　that　which　he　hath　not。'　（178）　（Q。）　'Who　is　the　most　foolish　of　men？'　（A。）　'He　who　hath　no　thought　but　of　what　he　shall　put　in　his　belly。'

Then　said　Shimas；　'O　king；　verily　thou　art　our　king；　but　we　desire　that　thou　assign　the　kingdom　to　thy　son　after　thee；　and　we　will　be　thy　servants　and　subjects。'　So　the　king　exhorted　the　learned　men　and　others　who　were　present　to　remember　that　which　they　had　heard　and　do　according　thereto　and　enjoined　them　to　obey　his　son's　mandment；　for　that　he　made　him　his　heirapparent；　so　he　should　be　the　successor　of　the　king　his　father；　and　he　took　an　oath　of　all　the　people　of　his　empire；　doctors　and　braves　and　old　men　and　boys；　that　they　would　not　oppose　him　＇in　the　succession＇　nor　transgress　against　his　mandment。

When　the　prince　was　seventeen　years　old；　the　king　sickened　of　a　sore　sickness　and　came　nigh　unto　death；　so；　being　certified　that　his　last　hour　was　at　hand；　he　said　to　the　people　of　his　household；　'This　is　a　mortal　sickness　that　is　upon　me；　wherefore　do　ye　summon　the　grandees　and　notables　of　my　empire；　so　not　one　of　them　may　remain　except　he　be　present。'　Accordingly；　they　made　proclamation　to　those　who　were　near　and　made　known　the　summons　to　those　who