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The Book of the Thousand Nights and a Night, Volume 9

R >> Richard F. Burton >> The Book of the Thousand Nights and a Night, Volume 9







The Two Kings.



There were once two Kings, a just and an unjust; and this one had
a land abounding in trees and fruits and herbs, but he let no
merchant pass without robbing him of his monies and his
merchandise; and the traders endured this with patience, by
reason of their profit from the fatness of the earth in the means
of life and its pleasantness, more by token that it was renowned
for its richness in precious stones and gems. Now the just King,
who loved jewels, heard of this land and sent one of his subjects
thither, giving him much specie and bidding him pass with it into
the other's realm and buy jewels therefrom. So he went thither;
and, it being told to the unjust King that a merchant was come to
his kingdom with much money to buy jewels withal, he sent for him
to the presence and said to him, "Who art thou and whence comest
thou and who brought thee thither and what is thy errand?" Quoth
the merchant, "I am of such and such a region, and the King of
that land gave me money and bade me buy therewith jewels from
this country; so I obeyed his bidding and came." Cried the unjust
King, "Out on thee! Knowest thou not my fashion of dealing with
the people of my realm and how each day I take their monies? How
then comest thou to my country? And behold, thou hast been a
sojourner here since such a time!" Answered the trader, "The
money is not mine, not a mite of it; nay, 'tis a trust in my
hands till I bring its equivalent to its owner." But the King
said, "I will not let thee take thy livelihood of my land or go
out therefrom, except thou ransom thyself with this money all of
it."--And Shahrazad perceived the dawn of day and ceased to say
her permitted say.

When it was the Nine Hundred and Tenth Night,

She resumed: It hath reached me, O auspicious King, that the
unjust Ruler said to the trader who came to buy jewels from his
country, "'Tis not possible for thee to take thy livelihood of my
land except thou ransom thy life with this money, all of it else
shalt thou die." So the man said in himself, "I am fallen between
two Kings, and I know that the oppression of this ruler embraceth
all who abide in his dominions, and if I satisfy him not, I shall
lose both life and money (whereof is no doubt) and shall fail of
my errand; whilst, on the other hand, if I give him all the gold,
it will most assuredly prove my ruin with its owner, the other
King; wherefore no device will serve me but that I give this one
a trifling part thereof and content him therewith and avert from
myself and from the money perdition. Thus shall I get my
livelihood of the fatness of this land, till I buy that which I
desire of jewels; and, after satisfying the tyrant with gifts, I
will take my portion of the profit and return to the owner of the
money with his need, trusting in his justice and indulgence, and
unfearing that he will punish me for that which this unjust King
taketh of the treasure, especially if it be but a little." Then
the trader called down blessings on the tyrant and said to him,
"O King, I will ransom myself and this specie 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 all manner jewels with
the rest of the money and returned therewith to his master, to
whom he made his excuses, confessing to having saved himself from
the unjust King as before related. The just King accepted his
excuse and praised him for his wise device and set him on his
right hand in his divan and appointed him in his kingdom an
abiding inheritance and a happy life-tide.[FN#103] "Now the just
King is the similitude of the future world and the unjust King
that of the present world ; the jewels that be in the tyrant'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
Allah. When I consider this, I know that it behoveth him who
seeketh his livelihood in this world to leave not a day without
seeking the goods of the world to come, so shall he content this
world with that which he gaineth of the fatness of the earth and
satisfy the other world with that which he spendeth of his life
in seeking after it." Q "Are the spirit[FN#104] and the body
alike in reward and retribution, or is the body, as the luster of
lusts and doer of sinful deeds, and especially affected with
punishment?"--"The inclination to lusts and sins may be the cause
of earning reward by the withholding of the soul therefrom and
the repenting thereof; but the command[FN#105] is in the hand of
Him who cloth what He will, and things by their contraries are
distinguished. Thus subsistence is necessary to the body, but
there is no body without soul, and the purification of the spirit
is in making clean the intention in this world and taking thought
to that which shall profit in the world to come. Indeed, soul and
body are like two horses racing for a wager or two foster
brothers or two partners in business. By the intent are good
deeds distinguished, and thus the body and soul are partners in
actions and in reward and retribution, and in this they are like
the Blind man and the Cripple with the Overseer of the garden."
Asked Shimas, "How so?" and the Prince said. "Hear, O Wazir, the
tale of




The Blind Man and the Cripple.



A blind man and a Cripple were travelling companions and used to
beg alms in company. One day they sought admission into the
garden of someone of the benevolent, and a kind-hearted wight,
hearing their talk, took compassion on them and carried them into
his garden, where he left them after plucking for them some of
its produce 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 eat thereof; so go thou arise, for thou art sound
of either leg, and fetch us somewhat that we may eat." Replied
the Blind, "Fie upon thee! I had no thought of them, but now that
thou callest them to my mind, I long to eat of them and I am
impotent unto this, being unable to see them; so how shall we do
to get at them?" At this moment, behold, up came the Overseer of
the garden, who was a man of understanding, and the Cripple said
to him, "Harkye, O Overseer! I long for somewhat of those fruits,
but we are as thou seest: I am a cripple and my mate here is
stone-blind; so what shall we do?" Replied the Overseer "Woe to
you! Have ye forgotten that the master of the garden stipulated
with you that ye should do nothing whereby waste or damage befal
it; so take warning and abstain from this." But they answered,
"Needs must we get our portion of these fruits that we may eat
thereof; so tell us some device whereby we shall contrive this."
When the Overseer saw that they were not to be turned from their
purpose, he said, "This, then, is my device, O Cripple, let the
Blind bear thee on his back and take thee under the tree whose
fruit pleaseth thee, so thou mayst pluck what thou canst reach
thereof." Accordingly the Blind man took on his back the Cripple
who guided him till he brought him under a tree, and he fell to
plucking from it what he would and tearing at its boughs till he
had despoiled it, after which they went roundabout and throughout
the garden and wasted it with their hands and feet; nor did they
cease from this fashion, till they had stripped all the trees of
the garth. Then they returned to their place and presently up
came the master of the garden, who, seeing it in this plight, was
wroth with sore wrath and coming up to them said, "Woe to you!
What fashion is this? Did I not stipulate with you that ye should
do no damage in the garden?" Quoth they, "Thou knowest that we
are powerless to come 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 offense?" But the master
answered, "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, that thou tookest the Cripple pick-a-back,
and he showed thee the way till thou borest him to the trees."
Then he punished them with grievous punishment and thrust them
out of the garden. "Now the Blind is the similitude of the body
which seeth not save by the spirit, 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 biddeth to good
and forbiddeth from evil. Thus the body and the soul are partners
in reward and retribution." Q "Which of the learned men is most
worthy of praise, according to thee?"--"He who is learned in the
knowledge of Allah and whose knowledge profiteth him." Q "And who
is this?"--"Whoso is intent upon seeking to please his Lord and
avoid His wrath." Q "And which of them is the most excellent?"--
"He who is most learned in the knowledge of Allah." Q "And which
is the most experienced of them?"--"Whoso in doing according to
his knowledge is most constant." Q " And which is the purest
hearted of them?"-- "He who is most assiduous in preparing for
death and praising the Lord and least of them in hope, and indeed
he who penetrateth his soul with the awful ways of death is as
one who looketh into a clear mirror, for that he knoweth the
truth, and the mirror still increaseth in clearness and
brilliance." Q "What are the goodliest of treasures?"--"The
treasures of heaven." Q "Which is the goodliest of the treasures
of Heaven?"--"The praise of Allah and His magnification." Q
"Which is the most excellent of the treasures of earth?"--"The
practice of kindness."--And Shahrazad perceived the dawn of day
and ceased saying her permitted say.

When it was the Nine Hundred and Eleventh Night,

She said: It hath reached me, O auspicious King, that when the
Wazir Shimas asked the King's son, saying, "Which is the most
excellent of the treasures of earth?" he answered, "The practice
of kindness." So the Minister pursued, "Tell me of three several
and different things, knowledge and judgment and wit, and of that
which uniteth them."--"Knowledge cometh of learning, judgment of
experience and wit of reflection, and they are all stablished and
united in reason. Whoso combineth these three qualities attaineth
perfection, and he who addeth thereto the piety and fear of the
Lord is in the right course." Q "Take the case of a man of
learning and wisdom, endowed with right judgment, luminous
intelligence and a keen wit and excelling, and tell me can desire
and lust change these his qualities?"--"Yes; for these two
passions, when they enter into a man, alter his wisdom and
understanding and judgment and wit, and he is like the
Ossifrage[FN#106] which, for precaution against the hunters,
abode in the upper air, of the excess of his subtlety; but, as he
was thus, he saw a fowler set up his nets and when the toils were
firmly staked down bait them with a bit of meat; which when he
beheld, desire and lust thereof overcame him and he forgot that
which he had seen of springes and of the sorry plight of all
birds that fell into them. So he swooped down from the welkin and
pouncing upon the piece of meat, was meshed in the same snare and
could not win free. When the fowler came up and saw the Ossifrage
taken in his toils he marvelled with exceeding marvel and said,
'I set up my nets, thinking to take therein pigeons and the like
of small fowl; how came this Ossifrage to fall into it?' It is
said that when desire and lust incite a man of understanding to
aught, he considereth the end thereof and refraineth from that
which they make fair and represseth with his reason his lust and
his concupiscence; for, when these passions urge him to aught, it
behoveth him to make his reason like unto a horseman skilled in
horsemanship who, mounting a skittish horse, curbeth him with a
sharp bit,[FN#107] so that he go aright with him and bear him
whither he will. As for the ignorant man, who hath neither
knowledge nor judgment, while all things are obscure to him and
desire and lust lord it over him, verily he doeth according to
his desire and his lust and is of the number of those that
perish; nor is there among men one in worse case than he." Q
"When is knowledge profitable and when availeth reason to ward
off the ill effects of desire and lust?"--"When their possessor
useth them in quest of the goods of the next world, for reason
and knowledge are altogether profitable; but it befitteth not
their owner to expend them in the quest of the goods of this
world, save in such measure as may be needful for gaining his
livelihood and defending himself from its mischief, but to lay
them out with a view to futurity." Q "What is most worthy that a
man should apply himself thereto and occupy his heart withal?"--
"Good works and pious." Q "If a man do this it diverteth him from
gaining his living; how then shall he do for his daily bread
wherewith he may not dispense?"--"A man's day is four-and-twenty
hours, and it behoveth him to employ one third thereof in seeking
his living, another in prayer and repose and the other in the
pursuits of knowledge;[FN#108] for a reasonable man without
knowledge is a barren land, which hath no place for tillage,
tree-planting or grass-growing. Except it be prepared for filth
and plantation, no fruit will profit therein; but, if it be
tilled and planted, it bringeth forth goodly fruits. So with the
man lacking education; there is no profit in him till knowledge
be ranted in him; then cloth he bear fruit." Q "What sayst thou
of knowledge without understanding?"--"It is as the knowledge of
a brute[FN#109] beast, which hath learnt the hours of its
foddering and waking, but hath no reason." Q "Thou hast been
brief in thine answer here anent; but I accept thy reply. Tell
me, how shall I guard myself against the Sultan?"--"By giving him
no way to thee." Q "And how can I but give him way to me, seeing
that he is set in dominion over me and that the reins of my
affair be in his hand?"--"His dominion over thee lieth in the
duties thou owest him; wherefore, an thou give him his due, he
hath no farther dominion over thee." Q "What are a Wazir's duties
to his King?"--"Good counsel and zealous service both in public
and private, right judgment, the keeping of his secrets, and that
he conceal from his lord naught of that whereof he hath a right
to be informed, lack of neglect of aught of his need with the
gratifying of which he chargeth him, the seeking his approval in
every guise, and the avoidance of his anger." Q "How should the
Wazir do with the King?"--"An thou be Wazir to the King and
wouldst fain become safe from him, let thy hearing and thy
speaking to him surpass his expectation of thee, and be thy
seeking of thy want from him after the measure of thy rank in his
esteem, and beware lest thou advance thyself to a dignity whereof
he deemeth thee unworthy for this would be like presuming against
him. So, if thou take advantage of his mildness and raise thee to
a rank beyond that which he deemeth thy due, thou wilt be like
the hunter, whose wont it was to trap wild beasts for their pelts
and cast away the flesh. Now a lion used to come to that place
and eat of the carrion, and in course of time, he made friendship
with the hunter who would throw meat to him and wipe his hands on
his back whilst the lion wagged his tail.[FN#110] But when the
hunter saw his tameness and gentleness and submissiveness to him,
he said to himself, 'Verily this lion humbleth himself to me and
I am master of him, and I see not why I should not mount him and
strip off his hide, as with the other wild beasts.' So he took
courage and sprang on the lion's back, presuming on his mildness
and deeming himself sure of him; which when the lion saw, he
raged with exceeding rage and raising his fore-paw, smote the
hunter, that he drove his claws into his vitals, after which he
cast him under foot and tare him in pieces and devoured him. By
this we may know that it behoveth the Wazir to bear himself
towards the King according to that which he seeth of his
condition and not presume upon the superiority of his own
judgment, lest the King become jealous of him."--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

When it was the Nine Hundred and Twelfth Night,

She continued: It hath reached me, O auspicious King, that the
youth, the son of King Jali'ad, said to Shimas the Wazir, "It
behoveth the Minister to bear himself towards the Monarch
according to that which he seeth of his condition, and not to
presume upon the superiority of his own judgment lest the King
wax jealous of him." Quoth Shimas, "How shall the Wazir grace
himself in the King's sight."--"By the performance of the trust
committed to him and of loyal counsel and sound judgment and the
execution of his commands." Q "As for what thou sayest of the
Wazir's duty to avoid the King's anger and perform his wishes and
apply himself diligently to the doing of that where with he
chargeth him, such duty is always incumbent on him; but how, an
the King's whole pleasure be tyranny and the practice of
oppression and exorbitant extortion; and what shall the Wazir do
if he be afflicted by intercourse with this unjust lord? An he
strive to turn him from his lust and his desire, he cannot do
this, and if he follow him in his lusts and flatter him with
false counsel, he assumeth the weight of responsibility herein
and becometh an enemy to the people. What sayst thou of this?"--
"What thou speakest, O Wazir, of his responsibility and
sinfulness ariseth only in the case of his abetting the King in
his wrong doing; but it behoveth the Wazir, when the King taketh
counsel with him of the like of this, to show forth to him the
way of justice and equity and warn him against tyranny and
oppression and expound to him the principles of righteously
governing the lieges, alluring him with the future reward that
pertaineth to this and restraining him with warning of the
punishment he otherwise will incur. If the King incline to him
and hearken unto his words, his end is gained, and if not, there
is nothing for it but that he depart from him after courteous
fashion, because in parting for each of them is ease." Q "What
are the duties of the King to his subjects and what are the
obligations of the lieges to their lord?"--"They shall do whatso
he ordereth them with pure intent and obey him in that which
pleaseth him and pleaseth Allah and the Apostle of Allah. And the
lieges can claim of the lord that he protect their possessions
and guard their women,[FN#111] even as it is their duty to
hearken unto him and obey him and expend their lives freely in
his defence and give him his lawful due and praise him fairly for
that which he bestoweth upon them of his justice and bounty." Q
"Have his subjects any claim upon the King other than that which
thou hast said?"--"Yes. The rights of the subjects from their
Sovran are more binding than the liege lord's claim upon his
lieges, for that the breach of his duty towards them is more
harmful than that of their duty towards him, because the ruin of
the King and the loss of his kingdom and fortune befal not save
by the breach of his devoir to his subjects; wherefore it
behoveth him who is invested with the kingship to be assiduous in
furthering three things: to wit, the fostering of the faith, the
fostering of his subjects and the fostering of government; for by
the ensuing of these three things, his kingdom shall endure." Q
"How cloth it behove him to do for his subjects' weal?"--"By
giving them their due and maintaining their laws and
customs[FN#112] and employing Olema and learned men to teach them
and justifying them, one of other, and sparing their blood and
defending their goods and lightening their loads and
strengthening their hosts." Q "What is the Minister's claim upon
the Monarch?"--"None hath a more imperative claim on the King
than hath the Wazir, for three reasons: firstly, because of that
which shall befal him from his liege lord in case of error in
judgment, and because of the general advantage to King 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.

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