一千零一夜-天方夜谭-1001 Nights(英文版)-第44章

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trusting　in　his　justice　and　indulgence　and　fearing　not　that　he　will　punish　me　for　that　which　this　unjust　king　taketh　of　the　money；　especially　if　it　be　but　a　little。〃

Then　he　called　down　blessings　on　the　unjust　king　and　said　to　him；　〃O　king；　I　will　ransom　myself　and　this　money　with　a　small　portion　thereof；　from　the　time　of　my　entering　thy　country　to　that　of　my　going　forth　therefrom。〃　The　king　agreed　to　this　and　left　him　at　peace　for　a　year；　till　he　bought　jewels　with　all　＇the　rest　of＇　the　money　and　returned　therewith　to　his　master；　to　whom　he　made　his　excuses；　confessing　to　having　rescued　himself　from　the　unjust　king　as　before　related。　The　just　king　accepted　his　excuse　and　praised　him　for　his　wise　ordinance　and　set　him　on　his　right　hand　in　his　divan　and　appointed　him　in　his　kingdom　an　abiding　inheritance　and　a　happy　life。

Now　the　just　king　is　the　similitude　of　the　next　world　and　the　unjust　king　that　of　this　world；　the　jewels　that　be　in　the　latter's　dominions　are　good　deeds　and　pious　works。　The　merchant　is　man　and　the　money　he　hath　with　him　is　the　provision　appointed　him　of　God。　When　I　consider　this；　I　know　that　it　behoves　him　who　seeks　his　livelihood　in　this　world　to　leave　not　a　day　without　seeking　the　goods　of　the　world　to　e；　so　shall　he　content　this　world　with　that　which　he　gains　of　the　fatness　of　the　earth　and　the　next　with　that　which　he　spends　of　his　life　in　seeking　after　it。'　（Q。）　'Are　the　soul　and　the　body　alike　in　reward　and　punishment　or　is　the　＇body　as　the＇　luster　of　lusts　and　doer　of　sins；　alone　affected　with　punishment？'　（A。）　'The　inclination　unto　lusts　and　sins　may　be　the　cause　of　earning　reward　by　the　withholding　of　the　soul　therefrom　and　the　repenting　thereof；　but　the　affair　（158）　is　in　the　hand　of　Him　who　doth　what　He　will；　and　by　their　contraries　are　things　distinguished。　Thus　subsistence　is　necessary　to　the　body；　but　there　is　no　body　without　soul；　and　the　purification　of　the　soul　is　in　making　clean　the　intent　in　this　world　and　taking　thought　to　that　which　shall　profit　in　the　world　to　e。　Indeed；　soul　and　body　are　like　two　horses　running　for　a　wager　or　two　fosterbrothers　or　two　partners　in　affairs。　By　the　intent　are　good　deeds　distinguished　and　thus　the　body　and　soul　are　partners　in　actions　and　in　reward　and　punishment；　and　in　this　they　are　like　the　blind　man　and　the　cripple　with　the　overseer　of　the　garden。'　'How　so？'　asked　Shimas；　and　the　prince　said；

　The　Blind　Man　and　the　Cripple。

'A　blind　man　and　a　cripple　were　travellingpanions　and　used　to　beg　in　pany。　One　day　they　sought　admission　into　the　garden　of　some　one　of　the　benevolent；　and　a　kindhearted　man　hearing　their　talk；　took　passion　on　them　and　carried　them　into　his　garden；　where　he　left　them　and　went　away；　bidding　them　do　no　waste　nor　damage　therein。　When　the　fruits　became　ripe；　the　cripple　said　to　the　blind　man；　〃Harkye；　I　see　ripe　fruits　and　long　for　them；　but　I　cannot　rise　to　theme　to　eat　thereof；　so　go　thou；　for　thou　art　sound　of　limb；　and　fetch　us　thereof；　that　we　may　eat。〃　〃Out　on　thee！〃　replied　the　blind　man。　〃I　had　no　thought　of　them；　but　now　that　thou　callest　them　to　my　mind；　I　long　to　eat　of　them　and　I　cannot　avail　unto　this；　being　unable　to　see　them；　so　how　shall　we　do　to　get　at　them？〃　At　this　moment；　up　came　the　overseer　of　the　garden；　who　was　a　man　of　understanding；　and　the　cripple　said　to　him；　〃Harkye；　overseer！　I　long　for　some　of　those　fruits；　but　we　are　as　thou　seest；　I　am　a　cripple　and　my　mate　here　is　stoneblind：　so　what　shall　we　do？〃　〃Out　on　ye！〃　replied　the　overseer。　〃Have　ye　fotten　that　the　master　of　the　garden　stipulated　with　you　that　ye　should　do　no　waste　nor　damage　therein？　Take　warning　then　and　abstain　from　this。〃　But　they　answered；　〃Needs　must　we　get　at　these　fruits；　that　we　may　eat　thereof：　so　tell　us　how　we　shall　contrive　this。〃

When　the　overseer　saw　that　they　were　not　to　be　turned　from　their　purpose；　he　said；　〃O　cripple；　let　the　blind　man　take　thee　on　his　back　and　carry　thee　to　the　tree　whose　fruit　pleaseth　thee；　so　thou　mayst　pluck　what　thou　canst　reach　thereof。〃　So　the　blind　man　took　the　cripple　on　his　back　and　the　latter　guided　him；　till　he　brought　him　to　a　tree；　and　he　fell　to　plucking　from　it　what　he　would　and　tearing　at　its　branches；　till　he　had　despoiled　it；　after　which　they　went　round　about　the　garden　and　wasted　it　with　their　hands　and　feet；　nor　did　they　cease　from　this　fashion；　till　they　had　stripped　all　the　trees　in　the　garden。

Then　they　returned　to　their　place　and　presently　up　came　the　master　of　the　garden；　who；　seeing　it　in　this　plight；　was　sore　angered　and　said　to　them；　〃Out　on　ye！　What　fashion　is　this？　Did　I　not　stipulate　with　you　that　ye　should　do　no　waste　in　the　garden？〃　Quoth　they；　〃Thou　knowest　that　we　cannot　avail　to　e　at　any　of　the　fruit；　for　that　one　of　us　is　a　cripple　and　cannot　rise　and　the　other　is　blind　and　cannot　see　that　which　is　before　him：　so　what　is　our　offence？〃　But　the　master　answered；　saying；　〃Think　ye　I　know　not　how　ye　wrought　and　how　ye　have　gone　about　to　do　waste　in　my　garden？　I　know；　as　if　I　had　been　with　thee；　O　blind　man；　that　thou　tookest　the　cripple　on　thy　back　and　he　guided　thee；　till　thou　borest　him　to　the　trees。〃　Then　he　punished　them　grievously　and　put　them　out　of　the　garden。　Now　the　blind　man　is　the　similitude　of　the　body；　and　the　cripple　that　of　the　soul；　for　that　it　hath　no　power　of　motion　but　by　the　body；　the　garden　is　the　works；　for　which　the　creature　is　rewarded　or　punished；　and　the　overseer　is　the　reason；　which　mandeth　to　good　and　forbiddeth　from　evil。　Thus　the　body　and　the　soul　are　partners　in　reward　and　punishment。'　（Q。）　'Which　of　the　learned　men　is　most　worthy　of　praise；　according　to　thee？'　（A。）　'He　who　is　learned　in　the　knowledge　of　God　and　whose　knowledge　profiteth　him。'　（Q。）　'And　who　is　this？'　（A。）　'He　who　is　instant　in　seeking　to　please　his　Lord　and　avoid　His　　is　the　most　excellent？'　（A。）　'He　who　is　most　learned　in　the　knowledge　of　God。'　（Q。）　'And　which　is　the　most　experienced　of　them？'　（A。）　'He　who　is　most　constant　in　doing　according　to　his　knowledge。'　（Q。）　'And　which　is　the　puresthearted　of　them？'　（A。）　'He　who　is　most　assiduous　in　preparing　for　death　and　praising　God　and　least　of　them　in　hope；　and　indeed　he　who　familiarizes　his　soul　with　the　terrors　of　death　is　as　one　who　looks　into　a　clear　mirror；　for　that　he　knows　the　truth；　and　the　mirror　still　increases　in　clearness　and　brilliance。'　（Q。）　'What　are　the　goodliest　of　treasures？'　（A。）　'The　treasures　of　heaven。'　（Q。）　'Which　is　the　goodliest　of　the　treasures　of　heaven？'　（A。）　'The　praise　and　magnification　of　God。'　（Q。）　'Which　is　the　most　excellent　of　the　treasures　of　earth？'　（A。）　'The　practice　of　kindness。'　（Q。）　'Tell　me　of　three　different　things；　knowledge　and　judgment　and　wit；　and　of　that　which　unites　them。'　（A。）　'Knowledge　es　of　learning；　judgment　of　experience　and　wit　of　refection；　and　they　are　all　stablished　and　united　in　reason。　He　in　bine　is　perfect；　and　he　who　adds　thereto　the　fear　of　God　is　in　the　right　course。'　（Q。）　'Tell　me；　is　it　possible；　in　the　case　of　a　man　of　learning　and　wisdom；　endowed　with　sound　judgment；　lucid　intelligence　and　keen　and　excelling　wit；　for　desire　and　lust　to　change　these　his　qualities？'　（A。）　'＇Yes＇；　for　these　passions；　when　they　enter　into　a　man；　affect　his　wisdom　and　understanding　and　judgment　and　wit　and　he　is　like　the　eagle；　which　abode　in　the　upper　air　of　the　excess　of　his　subtlety　and　precaution　against　the　hunters；　but；　as　he　was　thus；　he　saw　a　fowler　set　up　his　s　and　bait　them　with　a　piece　of　meat；　which　when　he　beheld；　desire　and　lust　thereof　overcame　him　and　he　fot　that　which　he　had　seen　of　s　and　of　the　sorry　case　of　all　birds　that　fell　into　them。　So　he　swooped　down　from　the　sky　and　pouncing　upon　the　piece　of　meat；　was　caught　in　the　same　snare　and　could　not　win　free。　When　the　fowler　came　up　and　saw　the　eagle　taken　in　his　；　he　marvelled　exceedingly　and　said；　〃I　set　up　my　s；　thinking　to　take　therein　pigeons　and　the　like　of　small　birds；　how　came　this　eagle　to　fall　into　it？〃　It　is　said　that　when　desire　and　lust　incite　a　man　of　understanding　to　aught；　he　considers　the　issue　thereof　and　refrains　from　that　which　they　make　fair　and　overes　his　passions　with　his　reason；　for；　when　they　urge　him　to　aught；　it　behoves　him　to　make　his　reason　like　unto　a　skilled　horseman；　who；　mounting　a　skittish　horse；　curbs　him　with　a　sharp　bit；　so　that　he　goes　aright　with　him　and　carries　him　whither　he　will。　As　for　the　ignorant　man；　who　has　neither　knowledge　nor　judgment　and　things　are　obscure　to　him　and　desire　and　lust　lord　it　over　him；　verily　he　does　according　to　his　desire　and　his　lust　and　is　of　the　number　of　those　that　perish；　nor　is　there　among　men　one　in　sorrier　case　than　he。'　（Q。）　'When　is　knowledge　profitable　and　when　availeth　reason　to　ward　off　the　ill　effects　of　desire　and　lust？'　（A。）　'When　their　possessor　uses　them　in　quest　of　the　goods　of　the　next　world；　for　reason　and　knowledge　are　altogether　profitable；　but　it　behoves　their　owner　to　expend　them　not　in　the　quest　of　the　goods　of　this　world；　save　in　so　far　as　may　be　needful　for　gaining　his　livelihood　and　defending　himself　from　its　mischief。'　（Q。）　'What　is　most　worthy　that　a　man　should　apply　himself　thereto　and　occupy　his　heart　withal？'　（A。）　'Good　an　do　this；　it　diverts　him　from　gaining　his　living：　how　then　shall　he　do　for　his　livelihood；　which