一千零一夜-天方夜谭-1001 Nights(英文版)-第46部分

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d　brethren　of　society。　（160）　As　for　the　first；　there　is　due　to　them　that　which　thou　hast　set　forth；　but　now　tell　me　of　the　other。'　（A。）　'As　for　brethren　of　society；　thou　gettest　of　them　clearance　and　goodly　usance　and　fair　speech　and　pany；　so　be　thou　not　sparing　to　them　of　thy　delights；　but　be　lavish　to　them；　like　as　they　are　lavish　thereof　to　thee；　and　render　to　them　that　which　they　render　to　thee　of　affability　and　an　open　favour　and　sweet　speech；　so　shall　thy　life　be　pleasant　and　thy　speech　have　acceptance　e　now　of　the　provision　decreed　by　the　Creator　to　all　creatures。　Hath　He　allotted　to　men　and　beasts　each　his　several　provision；　to　the　pletion　of　his　appointed　term；　and　if　this　be　so；　what　maketh　him　who　seeketh　his　livelihood　to　incur　hardship　and　toil　in　the　quest　of　that　which　he　knows　he　cannot　fail　of　obtaining；　if　it　be　decreed　to　him；　though　he　incur　not　the　misery　of　endeavour；　whilst；　if　it　be　not　decreed　to　him；　he　shall　not　win　thereto；　though　he　strive　after　it　with　his　utmost　endeavour？　Shall　he　therefore　leave　striving　and　put　his　trust　in　his　Lord　and　rest　his　body　and　his　soul？'　（A。）　'Indeed；　we　see　that　to　each　there　is　a　provision　allotted　and　a　term　prescribed；　but　to　each　provision　is　a　way　and　means；　and　he　who　seeketh　would　get　ease　of　his　seeking　by　leaving　to　seek；　et　needs　must　he　seek　his　fortune。　Moreover；　the　seeker　is　in　two　cases；　either　he　gains　his　fortune　or　fails　thereof。　In　the　first　case；　his　pleasure　consists；　first　in　the　having　gained　his　fortune；　and　secondly；　in　the　satisfactory　（161）　issue　of　his　quest；　and　in　the　other　case；　his　pleasure　consists；　first；　in　his　readiness　to　seek　his　living；　secondly；　in　his　abstaining　from　being　a　burden　to　the　folk；　and　thirdly；　in　his　freedom　from　liability　to　reproach。'　（Q。）　'What　sayst　thou　of　the　means　of　seeking　one's　fortune？'　（A。）　'A　man　shall　hold　lawful　that　which　God　（to　whom　belong　might　and　majesty）　permitteth　and　unlawful　that　which　He　forbiddeth。'

With　this　the　discourse　between　them　came　to　an　end　and　Shimas　and　all　the　learned　men；　who　were　present；　rose　and　prostrating　themselves　before　the　prince；　magnified　and　extolled　him；　whilst　his　father　pressed　him　to　his　bosom　and　seating　him　on　the　throne　of　kingship；　said；　'Praised　be　God　who　hath　blessed　me　with　a　son　to　be　the　solace　of　mine　eyes　in　my　lifetime！'　Then　said　the　prince　to　Shimas；　'O　sage　that　art　versed　in　metaphysical　questions；　albeit　God　hath　vouchsafed　me　but　little　knowledge；　yet　do　I　apprehend　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　favest　my　errors；　but　now　I　wish　to　question　thee　of　a　thing；　whereof　my　judgment　fails　and　whereto　my　capacity　is　unequal　and　which　my　tongue　availeth　not　to　set　forth；　for　that　it　is　obscure　to　me；　with　the　obscurity　of　limpid　water　in　a　black　vessel；　wherefore　I　would　have　thee　expound　it　to　me；　so　no　whit　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　God；　even　as　He　hath　made　life　to　be　in　water　（162）　and　sustenance　in　food　and　the　healing　of　the　sick　in　the　physician's　skill；　so　hath　He　appointed　the　cure　of　the　ignorant　to　be　in　the　learning　of　the　wise。　Give　ear；　therefore；　to　my　speech。'　'O　luminous　of　wit　and　master　of　apt　questions；'　replied　the　vizier；　'thou　whose　superiority　all　the　learned　men　attest；　by　reason　of　the　goodliness　of　thy　discrimination　of　things　and　thy　departition　（163）　thereof　and　the　justness　of　thine　answers　to　the　questions　I　have　put　to　thee；　thou　knowest　that　thou　canst　ask　me　of　nought　but　thou　art　better　able　＇than　I＇　to　form　a　just　judgment　thereon　and　expound　it　truly；　for　that　God　hath　vouchsafed　unto　thee　such　wisdom　as　He　hath　bestowed　on　none　other：　but　tell　me　of　e。'　Quoth　the　prince；　'Tell　me　from　what　did　the　Creator　（magnified　be　His　power！）　create　the　world；　albeit　there　was　before　it　nought　and　there　is　nought　seen　in　this　world　but　it　is　created　from　something；　and　the　Divine　Creator　（blessed　and　exalted　be　He！）　is　able　to　create　things　from　nothing；　yet　hath　His　will　decreed；　for　all　the　perfection　of　＇His＇　power　and　grandeur；　that　He　shall　create　nought　but　from　something。'　'As　for　those；'　answered　the　vizier；　'who　fashion　vessels　of　potters'　clay；　and　other　handicraftsmen；　who　cannot　produce　one　thing　except　from　another；　they　are　themselves　but　created　things：　but；　as　for　the　Creator；　who　hath　wrought　the　world　after　this　wondrous　fashion；　if　thou　wouldst　know　His　power　（blessed　and　exalted　be　He！）　of　calling　things　into　existence；　consider　the　various　kinds　of　created　things；　and　thou　wilt　find　signs　and　tokens；　denoting　the　perfection　of　His　omnipotence　and　that　He　is　able　to　create　things　out　of　nothing：　nay；　He　called　them　into　being；　after　absolute　nonentity；　for　the　elements　that　are　the　matter　of　created　things　were　sheer　nothingness。　I　will　expound　this　to　thee；　so　thou　mayst　be　in　no　doubt　thereof；　and　this　the　phenomenon　of　the　alternation　of　night　and　day　shall　make　clear　to　thee。　When　the　day　departs　and　the　night　es；　the　day　is　hidden　from　us　and　we　know　not　where　it　abideth；　and　when　the　night　passes　away　with　its　darkness　and　its　terror；　the　day　es　and　we　know　not　the　abidingplace　of　the　night。　In　like　manner；　when　the　sun　rises　upon　us；　we　know　not　where　it　has　laid　up　its　light；　and　when　it　sets；　we　know　not　the　abidingplace　of　its　setting：　and　the　examples　of　this　among　the　works　of　the　Creator　（magnified　be　His　name　and　exalted　be　His　power！）　abound　in　what　confounds　the　thought　of　the　keenestwitted　of　human　beings。'　'O　sage；'　rejoined　the　prince；　'thou　hast　set　before　me　of　the　power　of　the　Creator　what　may　not　be　denied；　but　tell　me　how　He　called　His　creatures　into　existence。'　'＇He　created　them＇　by　＇the　sole　power　of＇　His　Word；'　（164）　answered　Shimas；　'which　existed　before　time；　and　with　it　He　created　all　things。'　'Then；'　said　the　prince；　'God　（be　His　name　magnified　and　His　power　exalted！）　only　willed　the　existence　of　created　things；　before　they　came　into　being？'　'And　of　His　will；'　replied　Shimas；　'He　created　them　with　His　Word　and　but　for　His　speech　and　Manifest　Word；　the　creation　had　not　e　into　existence。　And；　O　my　son；　there　is　no　man　can　tell　thee　other　than　this　that　I　have　said；　except　he　pervert　the　words　handed　down　to　us　of　the　law　of　God　and　turn　the　truths　thereof　from　their　evident　meaning。　And　such　a　perversion　is　their　saying　that　the　Word　hath　power　＇of　itself＇　and　I　take　refuge　with　God　from　such　a　conclusion。　Nay；　the　meaning　of　our　saying　that　God　（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　power　＇of　itself＇。　On　the　contrary；　power　is　one　of　God's　attributes；　even　as　speech　and　other　attributes　of　perfection　are　attributes　of　God　（exalted　be　His　dignity　and　magnified　be　His　dominion！）；　wherefore　He　may　not　be　conceived　without　His　Word；　nor　may　His　Word　be　conceived　without　Him；　for；　with　His　Word；　God　（extolled　be　His　praise！）　created　all　His　creatures；　and　without　His　Word；　he　created　nought。　Indeed；　He　created　all　things　but　by　His　Word　of　Truth；　and　by　Truth　are　we　created。'　Quoth　the　prince；　'I　apprehend　that　which　thou　hast　said　on　the　subject　of　the　Creator　and　accept　this　from　thee　with　understanding；　but　I　hear　thee　say　that　He　created　the　world　by　His　Word　of　Truth。　Now　Truth　is　the　opposite　of　Falsehood；　whence　then　arose　Falsehood　and　its　opposition　unto　Truth；　and　bow　es　it　to　be　possible　that　it　should　be　confounded　therewith　and　be　obscure　（165）　to　human　beings；　so　that　they　need　to　distinguish　between　them？　And　doth　the　Creator　（to　whom　belong　might　and　majesty！）　love　Falsehood　or　hate　it？　If　thou　say　He　loves　the　Truth　and　by　it　created　all　things　and　hates　Falsehood；　how　came　the　latter；　which　the　Creator　hates；　to　invade　the　Truth；　as；　'Verily　God　the　Most　High　created　man　after　His　own　image　and　likened　him　to　Himself；　all　of　him　truth；　without　falsehood；　then　He　gave　him　dominion　over　himself　and　ordered　him　and　forbade　him；　and　it　was　man　who　transgressed　His　mandment　and　erred　in　his　disobedience　and　brought　falsehood　upon　himself　of　his　own　will。　When　God　created　man　with　Truth；　he　had　no　need　of　repentance；　till　Falsehood　invaded　the　Truth　by　which　he　was　created；　by　means　of　the　ableness　（166）　that　God　had　placed　in　him；　being　the　will　and　the　inclination　called　acquisitiveness。　（167）　When　Falsehood　invaded　Truth　on　this　wise；　it　became　confounded　therewith；　by　reason　of　the　will　of　man　and　his　ableness　and　acquisitiveness；　which　is　the　voluntary　party　together　with　the　weakness　of　human　nature：　wherefore　God　created　repentance　for　man；　to　turn　away　from　him　falsehood　and　stablish　him　in　truth；　and　He　created　for　him　also　punishment；　if　he　should　abide　in　the　obscurity　of　falsehood。'　Quoth　the　prince；　'Tell　me　how　came　falsehood　to　invade　truth；　so　as　to　be　confounded　therewith　and　how　became　man　liable　to　punishment　and　so　stood　in　need　of　repentance。'　'When　God　created　man　with　truth；'　replied　Shimas；　'He　made　him　loving　to　Himself　and　there　was　for　him　neither　repentan