[Go back to King Jelyaad of Hind and His Vizier Shimas: Whereafter Ensueth the History of King Wird Khan, Son of King Jelyaad, With His Women and Viziers (cont.)]
There were once two kings, a just and an unjust. The latter's country abounded in trees and fruits and herbs; but he let no merchant pass without robbing him of his goods and his merchandise, and the merchants endured this with patience, by reason of their gain from the fatness of the land in the means of life and its pleasantness, more by token that it was renowned for its richness in precious stones and jewels. Now the just king, who loved jewels, heard of this land and sent one of his subjects thither, giving him much money and bidding him buy jewels therewith from that country. So he went thither and it being told to the unjust king that a merchant was come to his realm, with much money to buy jewels withal, he sent for him and asked him whence and what he was and what was his errand. Quoth the merchant, "I am of such a country, and the king of the land gave me money and bade me buy therewith jewels from this country; so I obeyed him and came." "Out on thee!" cried the unjust king. "Knowst thou not my fashion of dealing with the people of my realm and how each day I take their good? How then comest thou to my country? And behold, thou hast been a sojourner here since such a Time!" "The money is not mine," answered the stranger; "not a doit of it; nay, it is a trust in my hands, till I bring it to its owner." But the king said, "I will not let thee take thy livelihood of my country or go out therefrom, except thou ransom thyself 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 one embraceth all who abide in his dominions: and if I content him not, I shall lose both life and money and shall fail of my errand; whilst, on the other hand, if I give him all the money, it will assuredly prove my ruin with the other king, its owner: wherefore nothing will serve me but that I give this one a small part thereof and content him therewith and avert perdition from myself and from the money. Thus shall I get my livelihood of the fatness of this land, till I buy that which I desire of jewels and return to the owner of the money with his need, trusting in his justice and indulgence and fearing not that he will punish me for that which this unjust king taketh of the money, especially if it be but a little."
Then he called down blessings on the unjust king and said to him, "O king, I will ransom myself and this money with a small portion thereof, from the time of my entering thy country to that of my going forth therefrom." The king agreed to this and left him at peace for a year, till he bought jewels with all [the rest of] the money and returned therewith to his master, to whom he made his excuses, confessing to having rescued himself from the unjust king as before related. The just king accepted his excuse and praised him for his wise ordinance and set him on his right hand in his divan and appointed him in his kingdom an abiding inheritance and a happy life.
Now the just king is the similitude of the next world and the unjust king that of this world; the jewels that be in the latter's dominions are good deeds and pious works. The merchant is man and the money he hath with him is the provision appointed him of God. When I consider this, I know that it behoves him who seeks his livelihood in this world to leave not a day without seeking the goods of the world to come, so shall he content this world with that which he gains of the fatness of the earth and the next with that which he spends of his life in seeking after it.' (Q.) 'Are the soul and the body alike in reward and punishment or is the [body as the] luster of lusts and doer of sins, alone affected with punishment?' (A.) 'The inclination unto lusts and sins may be the cause of earning reward by the withholding of the soul therefrom and the repenting thereof; but the affair is in the hand of Him who doth what He will, and by their contraries are things distinguished. Thus subsistence is necessary to the body, but there is no body without soul; and the purification of the soul is in making clean the intent in this world and taking thought to that which shall profit in the world to come. Indeed, soul and body are like two horses running for a wager or two foster-brothers or two partners in affairs. By the intent are good deeds distinguished and thus the body and soul are partners in actions and in reward and punishment, and in this they are like the blind man and the cripple with the overseer of the garden.' 'How so?' asked Shimas, and the prince said,...
[Go to The Blind Man and the Cripple]
Payne, John (1842-1916). The Book of the Thousand Nights and One Night. London. 1901. Gutenberg Vol. I. Gutenberg Vol. II. Gutenberg Vol. III. Gutenberg Vol. IV. Please consult the Gutenberg edition for footnotes; the footnotes have not been included in this web version. Wollamshram Vol. V. Wollamshram Vol. VI. Wollamshram Vol. VII. Wollamshram Vol. VIII. Wollamshram Vol. IX. Please consult the Wollamshram edition for footnotes; the footnotes have not been included in this web version.
1001 Nights Hypertext. Laura Gibbs, Ph.D. This website is licensed under a Creative Commons License. The texts presented here are in the public domain. Thanks to Gene Perry for his excellent help in preparing the texts for the web. Page last updated: January 1, 2005 10:46 PM