examine the prince and cause him speak forth that which is with him in their presence。'
So the king manded the attendance of the keenestwitted and most acplished of the erudite and learned and sages of his dominions； and they all presented themselves on the morrow at the door of the palace； whereupon the king bade admit them。 Then entered Shimas and kissed the hands of the prince； who rose and prostrated himself to him： but Shimas said； 'It behoveth not the lionwhelp to prostrate himself to any of the beasts； nor is it seemly that light prostrate itself to darkness。' Quoth the prince； 'When the lionwhelp sees the leopard； he prostrates himself to him； because of his wisdom； and light prostrates itself to darkness for the purpose of showing forth that which is thereas； 'True； O my lord； but I would have thee answer me that whereof I shall ask thee； by leave of his highness and his folk。' And the youth said； 'With ＇my father's＇ permission； I will answer thee。'
So Shimas began and said； 'What is the Eternal； the Absolute； and what are the two essences （155） thereof and whether of the two is the abiding one？' 'God；' answered the prince； '（to whom belong might and majesty；） is the Eternal； the Absolute； for that He is the first； without beginning； and the last； without end。 His two essences are this world and the next； and the abiding one of the two is the world to e。' （Q。） 'Thou sayst truly： but tell me； how knowest thou that one of God's essences is this world and the other the world to e？' （A。） '＇I know this＇ because this world was created from nothingness and had not its being from any existing thing； wherefore its affair is referable to the first essence。 Moreover； it if a modity swift of ceasing； the works whereof call for requital； and this presumes the reproduction （156） of that which passes away： so the next world is the second essence。' （Q。） 'How knowest thou that the world to e is the abiding one of the two states？' （A。） 'Because it is the stead of requital for deeds done in this world； prepared by the Eternal without cease。' （Q。） 'Who are the people of this world most to be praised for their practice？' （A。） 'Those who prefer their weal in the world to e to their weal in this world。' （Q。） 'And who is he that prefers his future to his present weal？' （A。） 'He who knows that he dwells in a perishing house； that he was created but to pass away and that； after passing away； he will be called to account； and indeed； were there in this world one abiding for ever； he would not prefer it to the next world。' （Q。） 'Can the future life subsist without the present？' （A。） 'He who hath no present life hath no future life： and indeed I liken the people of this world and the goal to which they fare to certain handicraftsmen； for whom an amir builds a narrow house and lodges them therein； manding each of them to do a certain work and assigning to him a set term and appointing one to act as steward over them。 Whoso doth the work appointed unto him； the steward brings him forth of that straitness； but whoso doth it not is punished。 After awhile； they find honey exuding from the chinks of the house； and when they have eaten thereof and tasted its sweetness； they slacken in their appointed task and cast it behind their backs。 So they endure the straitness and anxiety in which they are； with what they know of the punishment to which they are going； and are content with this trifling sweetness： and the steward leaves not to fetch every one of them forth of the house； ＇for punishment or reward；＇ when his appointed term is expired。 Now we know the world to be a dwelling； wherein all eyes are dazed； and that each of its folk hath his appointed term； and he who finds the little sweetness that is in the world and occupies himself therewith is of the number of the lost； since he prefers the things of this world to those of the next： but he who pays no heed to this paltry sweetness and prefers the things of the world to e to those of this world； is of those who are saved。' （Q。） 'I accept what thou sayest of this world and the next： but I see they are as two set in authority over man； needs must he content them both； and they are contrary to one another。 So； if the creature set himself to seek his livelihood； it is harmful to his soul in the world to e； and if he devote himself to ＇preparation for＇ the next world； it is hurtful to his body； and there is no way for him of pleasing both these contraries at once。' （A。） 'Indeed； the quest of one's worldly livelihood with a ＇pure＇ intent and on lawful wise is a provision for the quest of the ＇goods of the＇ world to e； if a man spend a part of his day in seeking his livelihood in this world； for the sustenance of his body； and devote the rest of his day to seeking ＇the goods of＇ the next world； for the repose of his soul and the warding off of hurt therefrom； and indeed I see this world and the next as they were two kings； a just and an unjust。' 'How so？' asked Shimas； and the youth said；
The Two Kings。
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 e to his realm； with much money to buy jewels withal； he sent for him and asked him whence and what he was and erchant； 〃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 est 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 （157） 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 e； 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 （158） 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 e。 Indeed； soul and body are like two horses running for a wager or two fosterbrothers 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；
The Blind Man and the Cripple。
'A blind man and a cripple were travellingpanions and used to beg in pany。 One day they sought admission into the garden of some one of the benevolent； and a kindhearted man hearing their talk； took passion on them and carried them into his garden； where he left them 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 theme to eat thereof； so go thou； for thou art sound of limb； and fetch us thereof； that we may eat。〃 〃Out on thee！〃 replied the blind man。 〃I had no thought of them； but now that thou callest them to my mind； I long to eat of them and I cannot avail unto this