The Book of the Thousand Nights and a Night, vol 9, Sir Richard Francis Burton [i am malala young readers edition .txt] 📗

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