The Book of the Thousand Nights and a Night, vol 9 by Sir Richard Francis Burton (ebook reader library .TXT) 📕

and commons in case of sound judgmen; secondly, that folk may know the goodliness of the degree which the Wazir holdeth in the King’s esteem and therefore look on him with eyes of veneration and respect and submission[FN#113]; and thirdly, that the Wazir, seeing this from King and subjects, may ward off from them that which they hate and fulfil to them that which they love.” Q “I have heard all thou hast said of the attributes of King and Wazir and liege and approve thereof; but now tell me what is incumbent in keeping the tongue from lying and folly and slandering good names and excess in speech.”—“It behoveth a man to speak naught but good and kindness and to talk not of that which toucheth him not, to leave detraction nor carry tale he hath heard from one man to his enemy, neither seek to harm his friend nor his foe with his Sultan and reck not of any (neither of him from whom he hopeth for good nor of him whom he feareth for mischief) save of Allah Almighty; for He indeed is the only one who harmeth or profiteth. Let him not impute default unto any nor talk ignorantly, lest he incur the weight and the sin thereof before Allah and earn hate among men; for know thou that speech is like an arrow which once shot none can avail to recall. Let him also beware of disclosing his secret to one who shall discover it, lest he fall into mischief by reason of its disclosure, after confidence on its concealment; and let him be more careful to keep his secret from his friend than from his foe, for the keeping a secret with all folk is of the performance of faithful trust.” Q “Tell me how a man should bear himself with his family and friends.”—“There is no rest for a son of Adam save in righteous conduct; he should render to his family that which they deserve and to his brethren whatso is their due.” Q “What should one render to one’s kinsfolk?”—“To parents, submission and soft speech and affability and honour and reverence. To brethren, good counsel and readiness to expend money for them and assistance in their undertakings and joyance in their joy and grieving for their grief and closing of the eyes toward the errors that they may commit; for, when they experience this from a man, they requite him with the best of counsel they can command and expend their lives in his defence; wherefore, an thou know thy brother to be trusty, lavish upon him thy love and help him in all his affairs.”—And Shahrazad perceived the dawn of day and ceased saying her permitted say.

 

When it was the Nine Hundred and Thirteenth Night, She pursued: It hath reached me, O auspicious King, that the youth, the son and heir of King Jali’ad, when questioned by the Wazir upon the subjects aforesaid, returned him satisfactory replies; when Shimas resumed, “I see that brethren are of two kinds, brethren of trust and brethren of society.[FN#114] As for the first who be friends, there is due to them that which thou hast set forth; but now tell me of the others who be acquaintances.”—As for brethren of society, thou gettest of them pleasance and goodly usance and fair speech and enjoyable company; so be thou not sparing to them of thy delights, but be lavish to them thereof, like as they are lavish to thee, and render to them that which they render to thee of affable countenance and an open favour and sweet speech, so shall thy life be pleasant and thy words be accepted of them.” Q “Tell me now of the provision decreed by the Creator to all creatures.

Hath He alloted to men and beasts each his several provision to the completion of his appointed life term; and if this allotment be thus, what maketh him who seeketh his livelihood to incur hardships and travail in the quest of that which he knoweth must come to him, if it be decreed to him, albeit he incur not the misery of endeavour; and which, if it be not decreed to him, he shall not win, though he strive after it with his uttermost striving? Shall he therefore stint endeavour and in his Lord put trust and to his body and his soul give rest?”— “Indeed, we see clearly that to each and every there is a provision distributed and a term prescribed; but to all livelihood are a way and means, and he who seeketh would get ease of his seeking by ceasing to seek; withal there is no help but that he seek his fortune. The seeker is, however, in two cases: either he gaineth his fortune or he faileth thereof. In the first case, his pleasure consisteth in two conditions: first, in the having gained his fortune, and secondly, in the laudable[FN#115] issue of his quest; and in the other case, his pleasure consisteth, first, in his readiness to seek his daily bread; secondly, in his abstaining from being a burthen to the folk; and thirdly, in his freedom from liability to blame.” Q “What sayst thou of the means of seeking one’s fortune?”—“A man shall hold lawful that which Allah (to whom belong Might and Majesty!) alloweth, and unlawful whatso He forbiddeth.” Reaching this pass the discourse between them came to an end, and Shimas and all the Olema present rose and prostrating themselves before the young Prince, magnified and extolled him, whilst his father pressed him to his bosom and seating him on the throne of kingship, said, “Praised be Allah who hath blessed me with a son to be the coolth of mine eyes in my lifetime!” Then said the King’s son to Shimas in presence of all the Olema, “O sage that art versed in spiritual questions, albeit Allah have vouchsafed to me but scanty knowledge, yet do I comprehend thine intent in accepting from me what I proffered in answer concerning that whereof thou hast asked me, whether I hit or missed the mark therein, and belike thou forgavest my errors; but now I am minded to question thee anent a thing, whereof my judgment faileth and whereto my capacity is insufficient and which my tongue availeth not to set forth, for that it is obscure to me, with the obscurity of clear water in a black vessel.

Wherefore would have thee expound it to me so no iota thereof may remain doubtful to the like of me, to whom its obscurity may present itself in the future, even as it hath presented itself to me in the past; since Allah, even as He hath made life to be in lymph[FN#116] and strength in food and the cure of the sick in the skill of the leach, so hath He appointed the healing of the fool to be in the learning of the wise. Give ear, therefore, to my speech.” Replied the Wazir, “O luminous of intelligence and master of casuistical questions, thou whose excellence all the Olema attest, by reason of the goodliness of thy discretion of things and thy distribution[FN#117] thereof and the justness of thine answers to the questions I have asked thee, thou knowest that thou canst enquire of me naught but thou art better able than I to form a just judgment thereon and expound it truly, for that Allah hath vouchsafed unto thee such wisdom as He hath bestowed on none other of men. But inform me of what thou wouldst question me.” Quoth the Prince, “Tell me from what did the Creator (magnified be His all-might!) create the world, albeit there was before it naught and there is naught seen in this world but it is created from something; and the Divine Creator (extolled and exalted be He!) is able to create things from nothing,[FN#118] yet hath His will decreed, for all the perfection of His power and grandeur, that He shall create naught but from something.” The Wazir replied, “As for those, who fashion vessels of potter’s clay,[FN#119] and other handicraftsmen, who cannot originate one thing save from another thing, they are themselves only created entities; but, as for the Creator, who hath wrought the world after this wondrous fashion, an thou wouldst know His power (extolled and exalted be He!) of calling things into existence, extend thy thought and consider the various kinds of created things, and thou wilt find signs and instances, proving the perfection of His puissance and that He is able to create the ens from the non-ens; nay, He called things into being, after absolute non-existence, for the elements which be the matter of created things were sheer nothingness. I will expound this to thee, so thou mayst be in no scepticism thereof, and the marvel-signs of the alternation of Night and Day shall make this clear to thee. When the light goeth and the night cometh, the day is hidden from us and we know not the place where it abideth; and when the night passeth away with its darkness and its terror, the day cometh and we know not the abiding-place of the night.[FN#120] In like manner, when the sun riseth upon us, we know not where it hath laid up its light, and when it setteth, we ignore the abiding-place of its setting; and the examples of this among the works of the Creator (magnified be His name and glorified be His might!) abound in what confoundeth the thought of the keenest witted of human beings.” Rejoined the Prince, “O

sage, thou hast set before me of the power of the Creator what is incapable of denial; but tell me how He called His creatures into existence.” Answered Shimas, “He created them by the sole power of His one Word,[FN#121] which existed before time, and wherewith he created all things.” Quoth the Prince, “Then Allah (be His name magnified and His might glorified!) only willed the existence of created things, before they came into being?”

Replied Shimas, “And of His will He created them with His one Word and, but for His speech and that one Word, the creation had not come into existence.”—And Shahrazad perceived the dawn of day and ceased to say her permitted say.

 

When it was the Nine Hundred and Fourteenth Night, She resumed: It hath reached me, O auspicious King, that after the King’s son had asked his sire’s Wazir the casuistical questions aforesaid, and had received a sufficient answer, Shimas said to him, “O dear my son,[FN#122] there is no man can tell thee other but tints I have said, except he twist the words handed down to us of the Holy Law and turn the truths thereof from their evident meaning. And such a perversion is their saying that the Word hath inherent and positive power and I take refuge with Allah from such a mis-belief! Nay, the meaning of our saying that Allah (to whom belong Might and Majesty!) created the world with His Word is that He (exalted be His name!) is One in His essence and His attributes and not that His Word hath independent power. On the contrary, power is one of the attributes of Allah, even as speech and other attributes of perfection are attributes of Allah (exalted be His dignity and extolled be His empery!); wherefore He may not be conceived without His Word, nor may His Word be conceived without Him, for, with His Word, Allah (extolled be His praise!) created all His creatures, and without His Word, the Lord created naught. Indeed, He created all things but by His Word of Truth, and by Truth are we created.” Quoth the Prince, “I comprehend that which thou hast said on the subject of the Creator and from thee I accept this with understanding, but I hear thee say that He created the world by His Word of Truth.