"Payne Volume II" - читать интересную книгу автора (Paynes Versions)

ааааа O Paradise, left perforce of the spirit, but that I hope For ease in the mansions of bliss, my heart would surely break!
And these also:
ааааа Time was when fortune was to us even as a servant is, And in the loveliest of lands our happy lives did kiss.
ааааа Ah, who shall give me back the abode of my belov'd, wherein The Age's Joy (63) and Place's Light (64) erst dwelt in peace and bliss?
Then he cried out three times and fell down senseless, and the stoker rose and covered him. When Nuzhet ez Zeman heard the first verses, she called to mind her mother and father and brother; and when she heard the second, mentioning the names of herself and her brother and their sometime home, she wept and calling the eunuch, said to him, "Out on thee! But now I heard him who recited the first time do so again, and that hard by. So, by Allah, an thou fetch him not to me, I will rouse the Chamberlain on thee, and he shall beat thee and turn thee away. But take these hundred dinars and give them to him and do him no hurt, but bring him to me gently. If he refuse, give him this purse of a thousand dinars and leave him and return to me and tell me, after thou hast informed thyself of his place and condition and what countryman he is. Return quickly and do not linger, and beware lest thou come back and say, 'I could not find him.'" So the eunuch went out and fell to examining the people and treading amongst them, but found none awake, for the folk were all asleep for weariness, till he came to the stoker and saw him sitting up, with his head uncovered. So he drew near him and seizing him by the hand, said to him, "It was thou didst recite the verses!" The stoker was affrighted and replied, "No, by Allah, O chief of the people, it was not I!" But the eunuch said, "I will not leave thee till thou show me who it was; for I fear to return to my lady without him." Thereupon the stoker feared for Zoulmekan and wept sore and said to the eunuch, "By Allah, it was not I, nor do I know who it was. I only heard some passer-by recite verses: so do not thou commit sin on me, for I am a stranger and come from Jerusalem, and Abraham the Friend of God be with thee!" "Come thou with me," rejoined the eunuch, "and tell my lady this with thine own mouth, for I see none awake but thee." Quoth the stoker, "Hast thou not seen me sitting here and dost thou not know my station? Thou knowest none can stir from his place, except the guards seize him. So go thou to thy mistress and if thou hear any one reciting again, whether it be near or far, it will be I or some one whom I shall know, and thou shalt not know of him but by me." Then he kissed the eunuch's head and spoke him fair, till he went away; but he made a circuit and returning secretly, came and hid himself behind the stoker, fearing to go back to his mistress empty-handed. As soon as he was gone, the stoker aroused Zoulmekan and said to him, "Awake and sit up, that I may tell thee what has happened." So Zoulmekan sat up, and the stoker told him what had passed, and he answered, "Let me alone; I will take no heed of this and I care for none, for I am near my own country." Quoth the stoker, "Why wilt thou obey thine own inclinations and the promptings of the devil? If thou fearest no one, I fear for thee and myself; so God on thee, recite no more verses, till thou come to thine own country! Indeed, I had not thought thee so self-willed. Dost thou not know that this lady is the wife of the Chamberlain and is minded to chide thee for disturbing her. Belike, she is ill or restless for fatigue, and this is the second time she hath sent the eunuch to look for thee." However, Zoulmekan paid no heed to him, but cried out a third time and repeated the following verses:
ааааа The carping tribe I needs must flee; Their railing chafes my misery.
ааааа They blame and chide at me nor know They do but fan the flame in me.
ааааа "She is consoled," they say. And I, "Can one consoled for country be?"
ааааа Quoth they, "How beautiful she is!" And I, "How dear-belov'd is she!"
ааааа "How high her rank!" say they; and I, "How base is my humility!"
ааааа Now God forfend I leave to love, Deep though I drink of agony!
ааааа Nor will I heed the railing race, Who carp at me for loving thee.
Hardly had he made an end of these verses when the eunuch, who had heard him from his hiding, came up to him; whereupon the stoker fled and stood afar off, to see what passed between them. Then said the eunuch to Zoulmekan, "Peace be on thee, O my lord!" "And on thee be peace," replied Zoulmekan, "and the mercy of God and His blessing!" "O my lord," continued the eunuch, "this is the third time I have sought thee this night, for my mistress bids thee to her." Quoth Zoulmekan, "Whence comes this bitch that seeks for me? May God curse her and her husband too!" And he began to revile the eunuch, who could make him no answer, because his mistress had charged him to do Zoulmekan no violence nor bring him, save of his free will, and if he would not come, to give him the thousand dinars. So he began to speak him fair and say to him, "O my lord, take this (purse) and go with me. We will do thee no unright nor wrong thee in aught; but we would have thee bend thy gracious steps with me to my mistress, to speak with her and return in peace and safety; and thou shalt have a handsome present." When Zoulmekan heard this, he arose and went with the eunuch, stepping over the sleeping folk, whilst the stoker followed them at a distance, saying to himself, "Alas, the pity of his youth! To-morrow they will hang him. How base it will be of him, if he say it was I who bade him recite the verses!" And he drew near to them and stood, watching them, without their knowledge, till they came to Nuzhet ez Zeman's tent, when the eunuch went in to her and said, "O my lady, I have brought thee him whom thou soughtest, and he is a youth, fair of face and bearing the marks of gentle breeding." When she heard this, her heart fluttered and she said, "Let him recite some verses, that I may hear him near at hand, and after ask him his name and extraction." So the eunuch went out to Zoulmekan and said to him, "Recite what verses thou knowest, for my lady is here hard by, listening to thee, and after I will ask thee of thy name and extraction and condition." "Willingly," replied he; "but as for my name, it is blotted out and my trace among men is passed away and my body wasted. I have a story, the beginning of which is not known nor can the end of it be described, and behold, I am even as one who hath exceeded in drinking wine, till he hath lost the mastery of himself and is afflicted with distempers and wanders from his right mind, being perplexed about his case and drowned in the sea of melancholy." When Nuzhet ez Zeman heard this, she broke out into loud weeping and sobbing and said to the eunuch, "Ask him if he have lost a beloved one, such as his father or mother." The eunuch did as she bade him, and Zoulmekan replied, "Yes, I have lost all whom I loved: but the dearest of all to me was my sister, from whom Fate hath parted me." When Nuzhet ez Zeman heard this, she exclaimed, "May God the Most High reunite him with those he loves!" Then said she to the eunuch, "Tell him to let me hear somewhat on the subject of his separation from his people and his country." The eunuch did so, and Zoulmekan sighed heavily and repeated the following verses:
ааааа Ah, would that I knew they were ware Of the worth of the heart they have won!
ааааа Would I knew through what passes they fare, From what quarter they look on the sun! Are they living, I wonder, or dead? Can it be that their life's race is run?
ааааа Ah, the lover is ever distraught And his life for misgivings undone!
And also these:
ааааа I vow, if e'er the place shall bless my longing sight, Wherein my sister dwells, the age's dear delight, (65)
ааааа I'll take my fill of life and all the sweets of peace, Midst trees and flowing streams : and maidens fair and bright
ааааа The lute's enchanting tones shall soothe me to repose, What while I quaff full cups of wine like living light
ааааа And honeyed dews of love suck from the deep-red lips Of lovelings sleepy-eyed, with tresses black as night.
When he had finished, Nuzhet ez Zeman lifted up a corner of the curtain of the litter and looked at him. As soon as her eyes fell on him, she knew him for certain and cried out, "O my brother! O Zoulmekan!" He looked at her and knew her and cried out, "O my sister! O Nuzhet ez Zeman!" Then she threw herself upon him, and he received her in his arms, and they both fell down in a swoon. When the eunuch saw this, he wondered and throwing over them somewhat to cover them, waited till they should recover. After awhile, they came to themselves, and Nuzhet ez Zeman rejoiced exceedingly. Grief and anxiety left her and joys flocked upon her and she repeated the following verses:
ааааа Fate swore 'twould never cease to plague my life and make me rue. Thou hast not kept thine oath, O Fate; so look thou penance do.
ааааа Gladness is come and my belov'd is here to succour me; So rise unto the summoner of joys, and quickly too.
ааааа I had no faith in Paradise of olden time, until I won the nectar of its streams from lips of damask hue.
When Zoulmekan heard this, he pressed his sister to his breast, whilst, for the excess of his joy, the tears streamed from his eyes and he repeated the following verses:
ааааа Long time have I bewailed the severance of our loves, With tears that from my lids streamed down like burning rain,
ааааа And vowed that, if the days should reunite us two, My lips should never speak of severance again.
ааааа Joy hath o'erwhelmed me so, that, for the very stress Of that which gladdens me, to weeping I am fain.
ааааа Tears are become to you a habit, O my eyes, So that ye weep alike for gladness and for pain.
They sat awhile at the door of the litter, conversing, till she said to him, "Come with me into the litter and tell me all that has befallen thee, and I will do the like." So they entered and Zoulmekan said, "Do thou begin." Accordingly, she told him all that had happened to her since their separation and said, "Praised be God who hath vouchsafed thee to me and ordained that, even as we left our father together, so we shall return to him together! Now tell me how it has fared with thee since I left thee." So he told her all that had befallen him and how God had sent the stoker to him, and how he had journeyed with him and spent his money on him and tended him night and day. She praised the stoker for this, and Zoulmekan added, "Indeed, O my sister, the man hath dealt with me in such benevolent wise as would not a lover with his mistress or a father with his son, for that he fasted and gave me to eat, and went afoot, whilst he made me ride; and I owe my life to him." "God willing," said she, "we will requite him for all this, according to our power." Then she called the eunuch, who came and kissed Zoulmekan's hand, and she said, "Take thy reward for glad tidings, O face of good omen! It was thy hand reunited me with my brother; so the purse I gave thee and its contents are thine. But now go to thy master and bring him quickly to me." The eunuch rejoiced and going to the Chamberlain, summoned him to his mistress. Accordingly, he came in to his wife and finding Zoulmekan with her, asked who he was. So she told him all that had befallen them, first and last, and added, "Know, O Chamberlain, that thou hast gotten no slave-girl to wife: but the daughter of King Omar ben Ennuman: for I am Nuzhet ez Zeman, and this is my brother Zoulmekan." When the Chamberlain heard her story, he knew it for the manifest truth and was certified that he was become King Omar ben Ennuman's son-in-law and said to himself, "I shall surely be made governor of some province." Then he went up to Zoulmekan and gave him joy of his safety and re-union with his sister, and bade his servants forthwith make him ready a tent and one of the best of his own horses to ride. Then said Nuzhet ez Zeman, "We are now near my country and I would fain be alone with my brother, that we may enjoy one another's company and take our fill of each other, before we reach Baghdad; for we have been long parted." "Be it as thou wilt," replied the Chamberlain and going forth, sent them wax candles and various kinds of sweetmeats, together with three costly suits of clothes for Zoulmekan. Then he returned to the litter, and Nuzhet ez Zeman said to him, "Bid the eunuch find the stoker and give him a horse to ride and provide him a tray of food morning and evening, and let him be forbidden to leave us." The Chamberlain called the eunuch and charged him accordingly; so he took his pages with him and went out in search of the stoker, whom he found at the tail of the caravan, saddling his ass and preparing for flight. The tears were running down his cheeks, out of fear for himself and grief for his separation from Zoulmekan, and he was saying to himself, "Indeed, I warned him for the love of God, but he would not listen to me. O that I knew what is become of him!" Before he had done speaking, the eunuch came up and stood behind him, whilst the pages surrounded him. The stoker turned and seeing the eunuch and the pages round him, changed colour and trembled in every nerve for affright, exclaiming, "Verily, he knows not the value of the good offices I have done him! I believe he has denounced me to the eunuch and made me an accomplice in his offence." Then the eunuch cried out at him, saying, "Who was it recited the verses? Liar that thou art, why didst thou tell me that thou knewest not who it was, when it was thy companion? But now I will not leave thee till we come to Baghdad, and what betides thy comrade shall betide thee." Quoth the stoker, "Verily, what I feared has fallen on me." And he repeated the following verse:
ааааа 'Tis e'en as I feared it would be: We are God's and to Him return we.
Then said the eunuch to the pages, "Take him off the ass." So they took him off the ass and setting him on a horse, carried him along with the caravan, surrounded by the pages, to whom said the eunuch, "If a hair of him be missing, it shall be the worse for you." But he bade them privily treat him with consideration and not humiliate him. When the stoker saw himself in this case, he gave himself up for lost and turning to the eunuch, said to him, "O chief, I am neither this youth's brother nor anywise akin to him; but I was a stoker in a bath and found him lying asleep on the fuel-heap." Then the caravan fared on and the stoker wept and imagined a thousand things in himself, whilst the eunuch walked by his side and told him nothing, but said to him, "You disturbed our mistress by reciting verses, thou and the lad: but have no fear for thyself." This he said, laughing at him the while in himself. When the caravan halted, they brought them food, and he and the eunuch ate from one dish. Then the eunuch let bring a gugglet of sherbet of sugar and after drinking himself, gave it to the stoker, who drank; but all the while his tears ceased not flowing, out of fear for himself and grief for his separation from Zoulmekan and for what had befallen them in their strangerhood. So they travelled on with the caravan, whilst the Chamberlain now rode by the door of his wife's litter, in attendance on Zoulmekan and the princess, and now gave an eye to the stoker, and Nuzhet ez Zeman and her brother occupied themselves with converse and mutual condolence; and so they did till they came within three days' journey of Baghdad. Here they alighted at eventide and rested till the morning, when they woke and were about to load the beasts, when behold, there appeared afar off a great cloud of dust, that obscured the air, till it became as dark as night. Thereupon the Chamberlain cried out to them to stay their preparations for departure, and mounting with his officers. rode forward in the direction of the dust-cloud. When they drew near it, they perceived under it a numerous army, like the full flowing sea, with drums and flags and standards and horsemen and footmen. The Chamberlain marvelled at this: and when the troops saw him, there came forth from amongst them a troop of five hundred horse, who fell upon him and his suite and surrounded them, five for one; whereupon said he to them, "What is the matter and what are these troops, that ye use us thus?" "Who art thou?" asked they. "Whence comest thou and whither art thou bound?" And he answered, "I am the Chamberlain of the Viceroy of Damascus, King Sherkan, son of King Omar ben Ennuman, lord of Baghdad and of the land of Khorassan, and I bring tribute and presents from him to his father in Baghdad." When the horsemen heard speak of King Omar, they let their kerchiefs fall over their faces and wept, saying, "Alas! King Omar is dead, and he died poisoned. But fare ye on, no harm shall befall you, and join his Grand Vizier Dendan." When the Chamberlain heard this, he wept sore and exclaimed, "Alas, our disappointment in this our journey!" Then he and his suite rode on, weeping, till they reached the main body of the army and sought access to the Vizier Dendan, who called a halt and causing his pavilion to be pitched, sat down on a couch therein and commanded to admit the Chamberlain. Then he bade him be seated and questioned him; and he replied that he was the Viceroy's Chamberlain of Damascus and was bound to King Omar with presents and the tribute of Syria. The Vizier wept at the mention of King Omar's name and said, "King Omar is dead by poison, and the folk fell out amongst themselves as to whom they should make king after him, so that they were like to come to blows on this account; but the notables and grandees interposed and restored peace, and the people agreed to refer the matter to the decision of the four Cadis, who adjudged that we should go to Damascus and fetch thence the late king's son Sherkan and make him king over his father's realm. Some of them would have chosen his second son Zoulmekan, were it not that he and his sister Nuzhet ez Zeman set out five years ago for Mecca, and none knows what is become of them." When the Chamberlain heard this, he knew that his wife had told him the truth and grieved sore for the death of King Omar, what while he was greatly rejoiced, especially at the arrival of Zoulmekan, for that he would now become King of Baghdad in his father's room. So he turned to the Vizier and said to him, "Verily, your affair is a wonder of wonders! Know, O chief Vizier, that here, where you have encountered me, God giveth you rest from fatigue and bringeth you that you desire after the easiest of fashions, in that He restoreth to you Zoulmekan and his sister Nuzhet ez Zeman, whereby the matter is settled and made easy." When the Vizier heard this, he rejoiced greatly and said, "O Chamberlain, tell me their story and the reason of their having been so long absent." So he repeated to him the whole story and told him that Nuzhet ez Zeman was his wife. As soon as he had made an end of his tale, the Vizier sent for the amirs and viziers and grandees and acquainted them with the matter; whereat they rejoiced greatly and wondered at the happy chance. Then they went in to the Chamberlain and did their service to him, kissing the earth before him; and the Vizier Dendan also rose and stood before him, in token of respect. After this the Chamberlain held a great council, and he and the Vizier sat upon a throne, whilst all the amirs and officers of state took their places before them, according to their several ranks. Then they dissolved sugar in rose-water and drank, after which the amirs sat down to hold council and bade the rest mount and ride forward leisurely, till they should make an end of their deliberations and overtake them. So the officers kissed the earth before them and mounting, rode onward, preceded by the standards of war. When the amirs had finished their conference, they mounted and rejoined the troops; and the Chamberlain said to the Vizier Dendan, "I think it well to ride on before you, that I may notify Zoulmekan of your coming and choice of him as Sultan over the head of his brother Sherkan, and that I may make him ready a place befitting his dignity." "It is well thought," answered the Vizier. Then the Chamberlain rose and Dendan also rose, to do him honour, and brought him presents, which he conjured him to accept. On like wise did all the amirs and officers of state, calling down blessings on him and saying to him, "Mayhap thou will make mention of our case to King Zoulmekan and speak to him to continue us in our dignities." The Chamberlain promised what they asked and the Vizier Dendan sent with him tents and bade the tent-pitchers set them up at a days journey from the city. Then the Chamberlain mounted and rode forward, full of joy and saying in himself, "How blessed is this journey!" And indeed his wife was exalted in his eyes, she and her brother Zoulmekan. They made all haste, till they reached a place distant a day's journey from Baghdad, where he called a halt and bade his men alight and make ready a sitting place for the Sultan Zoulmekan, whilst he rode forward with his pages and alighting at a distance from Nuzhet ez Zeman's litter, commanded the eunuchs to ask the princess's leave to admit him. They did so and she gave leave; whereupon he went in to her and her brother and told them of the death of their father, King Omar ben Ennuman, and how the heads of the people had made Zoulmekan king over them in his stead; and he gave them joy of the kingdom. When they heard this, they both wept for their father and asked the manner of his death. "The news rests with the Vizier Dendan," replied the Chamberlain, "who will be here to-morrow with all the troops; and it only remains for thee, O prince, to do what they counsel, since they have chosen thee King ; for if thou do not this, they will crown another, and thou canst not be sure of thyself with another king. Haply he will kill thee, or discord may befall between you and the kingdom pass out of your hands." Zoulmekan bowed his head awhile, then raised it and said, "I accept;" for indeed he saw that the Chamberlain had counselled him rightly and that there was no refusing; "but, O uncle, how shall I do with my brother Sherkan?" "O my son," replied the Chamberlain, "thy brother will be Sultan of Damascus, and thou Sultan of Baghdad; so gird up thy resolution and prepare to do what befits thy case." Then he presented him with a suit of royal raiment and a dagger of state, that the Vizier Dendan had brought with him, and leaving him, returned to the tent-pitchers and bade them choose out a spot of rising ground and pitch thereon a spacious and splendid pavilion, wherein the Sultan might sit to receive the amirs and grandees. Then he ordered the cooks to make ready rich food and serve it up and the water-carriers to set up the water-troughs. They did as he bade them and presently there arose a cloud of dust and spread till it obscured the horizon. After awhile, the breeze dispersed it, and there appeared under it the army of Baghdad and Khorassan, led by the Vizier Dendan, all rejoicing in the accession of Zoulmekan. Now Zoulmekan had donned the royal robes and girt himself with the sword of state: so the Chamberlain brought him a steed and he mounted, surrounded by the rest of the company on foot, and rode between the tents, till he came to the royal pavilion, where he entered and sat down, with the royal dagger across his thighs, whilst the Chamberlain stood in attendance on him and his servants stationed themselves in the vestibule of the pavilion, with drawn swords in their hands. Presently, up came the troops and sought admission to the King's presence; so the Chamberlain went in to Zoulmekan and asked his leave, whereupon he bade admit them, ten by ten. Accordingly, the Chamberlain went out to them and acquainted them with the King's orders, to which they replied, "We hear and obey." Then he took ten of them and carried them, through the vestibule, into the presence of the Sultan, whom when they saw, they were awed; but he received them with the utmost kindness and promised them all good. So they gave him joy of his safe return and invoked God's blessing upon him, after which they took the oath of fealty to him, and kissing the earth before him, withdrew. Then other ten entered and he received them in the same manner; and they ceased not to enter, ten by ten, till none was left but the Vizier Dendan. So he went in and kissed the earth before Zoulmekan, who rose to meet him, saying, "Welcome, O noble Vizier and father! Verily, thine acts are those of a precious counsellor, and judgment and foresight are in the hands of the Subtle, the All Wise." Then he commanded the Chamberlain to go out and cause the tables to be spread at once and bid the troops thereto. So they came and ate and drank. Moreover, he bade Dendan call a ten days' halt of the army, that he might be private with him and learn from him the manner of his father's death. Accordingly, the Vizier went forth and transmitted the King's wishes to the troops, who received his commands with submission and wished him eternity of glory. Moreover, he gave them leave to divert themselves and ordered that none of the lords in waiting should go in to the King for his service for the space of three days. Then Zoulmekan waited till nightfall, when he went in to his sister Nuzhet ez Zeman and said to her, "Dost thou know the fashion of my father's death or not?" "I have no knowledge of it," replied she, and drew a silken curtain before herself, whilst Zoulmekan seated himself without the curtain and sending for the Vizier, bade him relate to him in detail the manner of King Omar's death. "Know then, O King," replied Dendan, "that King Omar ben Ennuman, when he returned to Baghdad from his hunting excursion, enquired for thee and thy sister, but could not find you and knew that you had gone on the pilgrimage, whereat he was greatly concerned and angered, and his breast was contracted. He abode thus a whole year, seeking news of you from all who came and went, but none could give him any tidings of you. At the end of this time, as we were one day in attendance upon him, there came to us an old woman, as she were a devotee, accompanied by five damsels, high-bosomed maids, like moons, endowed with such beauty and grace as the tongue fails to describe; and to crown their perfections, they knew the Koran by heart and were versed in various kinds of learning and in the histories of bygone peoples. The old woman sought an audience of the King, and he bade admit her; whereupon she entered and kissed the ground before him. Now I was then sitting by his side, and he, seeing in her the signs of devoutness and asceticism, made her draw near and sit down by him. So she sat down and said to him, 'Know, O King, that with me are five damsels, whose like no king possesses, for they are endowed with beauty and grace and wit. They know the Koran and the traditions and are skilled in all manner of learning and in the history of bygone peoples. They are here before thee, at thy disposal; for it is by proof that folk are prized or disdained.' Thy late father looked at the damsels and their favour pleased him; so he said to them, 'Let each of you tell me something of what she knows of the history of bygone folk and peoples of times past.' Thereupon one of them came forward and kissing the earth before him, spoke as follows, 'Know, O King, that it behoves the man of good breeding to eschew impertinence and adorn himself with excellencies, observing the Divine precepts and shunning mortal sins; and to this he should apply himself with the assiduity of one who, if he stray therefrom, is lost; for the foundation of good breeding is virtuous behaviour. Know that the chief reason of existence is the endeavour after life everlasting and the right way thereto is the service of God: so it behoves thee to deal righteously with the people; and swerve not from this rubrick, for the mightier folk are in dignity, the more need they have of prudence and foresight; and indeed kings need this more than common folk, for the general cast themselves into affairs, without taking thought to the issue of them. Be thou prodigal both of thyself and thy treasure in the way of God and know that, if an enemy dispute with thee, thou mayst litigate with him and refute him with proof and ward thyself against him; but as for thy friend, there is none can judge between thee and him but righteousness and fair-dealing. Wherefore, choose thy friend for thyself, after thou hast proved him. If he be a man of religion, let him be zealous in observing the external letter of the Law and versed in its inner meaning, as far as may be: and if he be a man of the world, let him be free-born, sincere, neither ignorant nor perverse, for the ignorant man is such that even his parents might well flee from him, and a liar cannot be a true friend, for the word "friend" (66) is derived from "truth," (67) that emanates from the bottom of the heart; and how can this be the case, when falsehood is manifest upon the tongue? Know, therefore, that the observance of the Law profits him who practices it: so love thy brother, if he be after this fashion, and do not cast him off, even if thou see in him that which thou mislikest; for a friend is not like a wife whom one can divorce and take again; but his heart is like glass; once broken, it cannot be mended. And God bless him who says:
ааааа Be careful not to hurt men's hearts nor work them aught of dole, For hard it is to bring again a once estranged soul;
ааааа And hearts, indeed, whose loves in twain by discord have been rent Are like a broken glass, whose breach may never be made whole.
The wise say (continued she), "The best of friends is he who is the most assiduous in good counsel, the best of actions is that which is fairest in its result, and the best of praise is (not) that which is in the mouths of men." It is said also, "It behoves not the believer to neglect to thank God, especially for two favours, health and reason." Again, "He who honoureth himself, his lust is a light matter to him, and he who makes much of small troubles, God afflicts him with great ones: he who obeys his own inclination neglects his duties and he who listens to the slanderer loses the true friend. He who thinks well of thee, do thou fulfil his thought of thee. He who exceeds in contention sins, and he who does not beware of upright is not safe from the sword."
Now will I tell thee somewhat of the duties of judges. Know, O King, that no judgment serves the cause of justice except it be given after deliberation, and it behoves the judge to treat all people alike, to the intent that the rich and noble may not be encouraged to oppression nor the poor and weak despair of justice. He should extract proof from him who complains and impose an oath upon him who denies; and compromise is lawful between Muslims, except it be a compromise sanctioning an unlawful or forbidding a lawful thing. If he have done aught during the day, of which he is doubtful, the judge should reconsider it and apply his discernment to elucidating it, that (if he have erred) he may revert to the right, for to do justice is a religious obligation and to return to that which is right is better than perseverance in error. Then he should study the precedents and the law of the case and do equal justice between the suitors, fixing his eye upon the truth and committing his affair to God, to whom belong might and majesty. Let him require proof of the complainant, and if he adduce it, let him put the defendant to his oath; for this is the ordinance of God. He should receive the testimony of competent Muslim witnesses, one against another, for God the Most High hath commanded judges to judge by externals, He Himself taking charge of the secret things. It behoves the judge also to avoid giving judgment, whilst suffering from stress of pain or hunger, and that in his decisions between the folk he seek to please God, for he whose intent is pure and who is at peace with his conscience, God shall guarantee him against what is between him and the people. Quoth Ez Zuhri, (68) "There are three things, which if they be found in a Cadi, he should be deposed; namely, if he honour the base, love praise and fear dismissal." It is related that Omar ben Abdulaziz once deposed a Cadi, who asked him why he had done so. "It has come to my knowledge," replied Omar, "that thy speech is greater than thy condition." It is said also that Iskender (69) said to his Cadi, "I have invested thee with this function and committed to thee in it my soul and my honour and manhood; so do thou guard it with thy soul and thine understanding." To his cook he said, "Thou art the governor of my body; so look thou tender it." To his secretary he said, "Thou art the controller of my wit: so do thou watch over me in what thou writest for me."'
With this the first damsel retired and a second one came forward and kissing the earth seven times before the King thy father, spoke as follows: 'The sage Lucman (70) said to his son, "There are three men whom thou shalt not know, but in three several cases; thou shalt not know the merciful man but in time of anger, nor the brave man but in time of war nor thy friend but when thou hast need of him." It is said that the oppressor shall repent, though the people praise him, and that the oppressed is safe, though the people blame him. Quoth God the Most High, " (71) Think not that those who rejoice in their deeds and love to be praised for that which they have not done, shall escape punishment; indeed there is reserved for them a grievous punishment." Quoth Mohammed (on whom be peace and salvation), "Works are according to intentions, and to each man is attributed that which he intends." He saith also, "There is a part of the human body, which being whole, all the rest is whole, and which being corrupt, the whole body is corrupt; it is the heart. And indeed the heart is the most marvellous part of man, since it is that which ordereth his whole affair; if covetise stir in it, desire destroys him, and if affliction master it, anguish slays him: if anger rage in it, danger is sore upon him, and if it be blest with contentment, he is safe from discontent; if fear overtake it, he is filled with mourning, and if calamity smite it, affliction betideth him. If a man gain wealth, his heart is peradventure diverted thereby from the remembrance of his Lord, and if poverty afflict him, his heart is distracted by care, or if disquietude waste his heart, weakness reduces him to impotence. So, in any case, there is nothing will profit him but that he be mindful of God and occupy himself with gaining his living and securing his place in Paradise." It was asked of a certain wise man, "Who is the most ill-conditioned of men?" "He," replied the sage, "whose lusts master his manhood and whose mind exceeds in the pursuit of objects of high emprise, so that his knowledge increases and his excuse diminishes; and how excellent is what the poet says:
ааааа The freest of all men from need of the arrogant meddler am I, The fool who's unguided of God and judges the folk all awry;
ааааа For wealth and good gifts are a loan and each man at last shall be clad As it were in a mantle, with that which hid in his bosom doth lie.
ааааа If thou enter on aught by a door that is other than right, thou wilt err; But the right door will dead thee aright, for sure, if thou enter there by."
As for anecdotes of devotees (continued the maiden), quoth Hisham ben Besher, "I said to Omar ben Ubeid, 'What is true devoutness?' and he answered, 'The Prophet (whom God bless and preserve) hath expounded it, when he says, "The devout is he who takes thought to death and calamity and prefers that which is eternal to that which passes away, who counts not the morrow as of his days, but reckons himself among the dead."'" And it is related that Abou Dherr (72) used to say, "Poverty is dearer to me than riches and sickness than health." Quoth one of the listeners, "May God have mercy on Abou Dherr! For my part, I say, 'He who puts his trust in the goodness of the election of God the Most High should be content with that condition of which the Almighty hath made choice for him.'" Quoth one of the Companions (of the Prophet), "Ibn Ali Aqfa (73) prayed with us the morning-prayer one day. When he had done, he read the seventy-fourth chapter (of the Koran), beginning, 'O thou that coverest thyself!' till he came to where God says, 'When the trumpet is blown,' and fell down dead." It is said that Thabit el Benani wept till he well nigh lost his eyes. They brought him a man to tend him, who said to him, "I will cure thee, provided thou do my bidding." "In what respect?" asked Thabit. "In that thou leave weeping," replied the physician. "What is the use of my eyes," rejoined Thabit, "if they do not weep?" Said a man to Mohammed ibn Abdallah, "Exhort me." "I exhort thee," replied he, "to be an abstinent possessor in this world and a greedy slave in the next." "How so?" asked the other; and Mohammed said, "The abstinent man in this world possesses both this world and the world to come." Quoth Ghauth ben Abdallah, "There were two brothers among the people of Israel, one of whom said to the other, 'What is the worst thing thou hast done?' 'One day,' answered the other, 'I came upon a nest of young birds; so I took out one and threw it back into the nest; but the others drew apart from it. This is the worst thing I ever did; so now tell me what is the worst thing thou hast ever done.' 'When I betake myself to prayer,' rejoined the first, 'I am fearful to have done so only for the sake of the reward. This is the worst thing I have done.' Now their father heard what they said and exclaimed, 'O my God, if they speak the truth, take them to Thyself!' Quoth one of the wise men, 'Verily these were of the most virtuous of children.'" Quoth Said ben Jubeir, (74) "I was once in company with Fuzaleh ibn Ubeid and said to him, 'Give me some good counsel.' 'Bear in mind these two things,' replied he. 'Attribute no partner to God, and do no hurt to any of His creatures.' And he repeated the following verses:
ааааа Be as thou wilt and banish dread and care, For God is bountiful and debonair;
ааааа So of two things, the doing hurt to men And giving God a partner, thou beware."
And how well saith the poet:
ааааа If thou neglect with pious works for death to furnish thee And after meet with one equipped with store of piety,
ааааа Thou wilt, when all too late, repent that thou wert not like him And didst not for the other world make ready as did he.'
Then the second damsel withdrew and a third came forward and spoke as follows. 'Indeed, the chapter of piety is a very wide one; but I will mention what occurs to me thereof, concerning pious men of old time. Quoth a certain holy man, "I rejoice in death, though I am not assured of ease therein, save that I know death interposes between a man and his works; so I hope for multiplication of good works and cessation of evil ones." Itaa es Selemi, when he had made an end of an exhortation, was wont to tremble and weep sore. It was asked him why he did this and he replied, "I purpose (or am about) to enter upon a grave matter, and it is the standing up before God the Most High, to do in accordance with my exhortation." In like manner Zein el Aabidin (75) was wont to tremble when he rose to pray. Being asked the reason of this, he replied, "Do ye not know before whom I stand and to whom I address myself?" It is said that there lived near Sufyan eth Thauri (76) a blind man who, when the month of Ramazan came, went out with the folk to pray, but remained silent and hung back (in repeating the prayers). Said Sufyan, "On the Day of Resurrection, he shall come with the people of the Koran (77) and they will be distinguished from their fellows by excess of honour." Quoth Sufyan, "Were the soul stablished in the heart as it befits, it would fly away, for joy and longing for Paradise and grief and fear of hell-fire." It is related also of Sufyan that he said, "To look upon the face of a tyrant is a sin."'
Then the third damsel retired and a fourth came forward, who said, 'I will treat of sundry traditions of pious men. It is related that Bishr el Hafi (78) said, "I once heard Khalid say, 'Beware of secret hypocrisy.' Quoth I, 'What is secret hypocrisy?' He answered, 'When one of you, in praying, prolongs his inclinations and prostrations till a cause of impurity (79) come upon him.'" Quoth one of the sages, "The doing of good works expiates evil deeds." Quoth Ibrahim ben Adhem, (80) "I sought assiduously of Bishr el Hafi that he should acquaint me with some of the theological mysteries; but he said, 'O my son, it behoves us not to teach this knowledge to every one; of every hundred, five, even as the poor-rate upon money.' I thought his answer excellent, and when I went to pray, I saw Bishr praying: so I stood behind him, inclining myself in prayer, till the Muezzin made his call. Then rose a man of poor appearance and said, 'O folk, beware of truth, when it is hurtful, for there is no harm in beneficial falsehood, and in compulsion is no choice: speech profits not in the absence of good qualities nor is there any hurt in silence, when they exist.' Presently I saw Bishr drop a danic (81) so I picked it up and exchanged it for a dirhem, which I gave him. 'I will not take it,' said he. Quoth I, 'It is a fair exchange;' but he answered, 'I cannot barter the riches of the world to come for those of this world.'" It is reported also that Bishr's sister once went to Ahmed ben Hembel (82) and said to him, "O Imam of the Faith, we are a family that work for our living by day and spin thread by night; and oftentimes, the cressets of the watch of Baghdad pass by and we on the roof spinning by their light. Is this forbidden to us?" "Who art thou?" asked Ahmed. "I am the sister of Bishr el Hafi," replied she. "O household of Bishr," rejoined the Imam, "I shall never cease to quafl full draughts of piety and continence from your hearts." Quoth one of the learned, "When God wills well to any man, he opens upon him the gate of action." Malik ibn Dinar, (83) when he passed through the bazaar and saw aught that he wished for, was wont to say, "O soul, take patience, for I will not accord to thee what thou desirest." He said also (may God accept of him), "The salvation of the soul lies in resistance to its desires and its ruin in submission to them." Quoth Mensour ben Ammar, (84) "I set out one year on the pilgrimage and was making for Mecca by way of Cufa, when, one overcast night, I heard a voice crying out from the womb of the night and saying, 'O my God, by Thy power and Thy glory, I meant not by my disobedience to transgress against Thee, for indeed I am not ignorant of Thee; but my fault is one Thou didst foreordain to me from all eternity; so do Thou pardon me my sin, for indeed I disobeyed Thee of my ignorance!' When he had made an end of his prayer, he recited aloud the verse, 'O ye who believe, keep yourselves and your households from the fire whose fuel is men and stones!" (85) Then I heard a fall, but knew not what it was and passed on. On the morrow, as we went our way, we fell in with a funeral train, followed by an old woman, whose strength had left her. I questioned her of the dead, and she replied, 'This is the funeral of a man who passed by us yesterday, whilst my son was standing at prayer. The latter recited a verse from the Book of God the Most High, when behold the man's gall-bladder burst and he fell dead.'"
Therewith the fourth damsel retired and the fifth, coming forward, spoke as follows: 'I also will repeat what occurs to me in the way of devotional anecdotes. Meslemeh ben Dinar used to say, "The making sound the secret thoughts covers sins, both great and small, and when the believer is resolved to leave sinning, help comes to him." Also, "Every piece of good fortune, that does not draw one nearer to God, is a calamity, for a little of this world distracts from a great deal of the world to come and a great deal of the first makes thee forget the whole of the latter." It was asked of Abou Hazim, (86) "Who is the most fortunate of men?" "He who spends his life in the service of God," replied he. "And who is the most foolish of mankind?" asked the other. "He who sells his part in the world to come for the worldly goods of others," answered Abou Hazim. It is reported that Moses (on whom be peace), when he came to the waters of Midian, exclaimed, "O my Lord, indeed I am in need of that which Thou sendest down to me of good!" And he asked of his Lord and not of his folk. There came two damsels and he drew water for them and gave not precedence to the shepherds. When they returned to their father Jethro (on whom be peace!) they told him, and he said to one of them, "Haply, he is hungry: go back to him and bid him hither." So she covered her face and returning to Moses, said to him, "My father bids thee to him, that he may reward thee for having drawn water for us." Moses was averse to this and unwilling to follow her. Now she was a woman large in the buttocks, and the wind blowing upon her gown, discovered this; which when Moses saw, he lowered his eyes and said to her, "Do thou walk behind me." So she followed him, till he came to Jethro's house, where the evening meal was ready. "O Moses," said Jethro, "I desire to reward thee for having drawn water for them." But he answered, "I am of a people who sell nothing of the fashion of the next world for earthly gold and silver." "O youth," rejoined Jethro, "nevertheless thou art my guest, and it is my wont and that of my fathers to do honour to the guest by setting food before him." So Moses sat down and ate. Then Jethro hired Moses for eight pilgrimages, that is to say, eight years, and appointed to him for hire the hand of his daughter, and Moses' service to him was to stand for her dowry. As says the Holy Writ of him (quoth Jethro), "I am minded to marry thee to one of these my daughters, on condition that thou serve me eight years, and if thou serve out the ten, it will be of thine own will, for I do not wish to press hardly on thee." (87) A certain man once said to one of his friends, "Thou hast made me desolate, for that I have not seen thee this long while." Quoth the other, "I have been distracted from thee by Ibn Shihab; dost thou know him?" "Yes," replied the first; "he hath been my neighbour these thirty years, but I have never spoken to him." "Indeed," rejoined his friend, "thou forgettest God in forgetting thy neighbour! If thou lovedst God, thou wouldst love thy neighbour. Knowst thou not that a neighbour has a claim upon his neighbour, even as the right of kindred?" Quoth Hudheifeh, "We entered Mecca with Ibrahim ben Adhem, (88) and whilst making the prescribed circuits about the Kaabeh, we met with Shekic the Balkhi. Quoth Ibrahim to Shekic, 'What is your fashion in your country?' 'When we are vouchsafed [food],' replied he, 'we eat, and when we suffer hunger, we take patience.' 'This is the fashion of the dogs of Balkh,' rejoined Ibrahim. 'But we, when we are blest with plenty, we do honour to God, and when we suffer famine, we praise Him.' And Shekic seated himself before Ibrahim and said to him, 'Thou art my master.'" Quoth Mohammed ben Amran, "A man once asked of Hatim el Asemm, (89) 'What maketh thee to trust in God?' 'Two things,' replied he, 'I know that what God has appointed for my daily bread shall be eaten by none but myself; so my heart is at rest as to that; and I know that I was not created without God's knowledge and am abashed before Him.'"