一千零一夜-天方夜谭-1001 Nights(英文版)-第47部分

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n　with　truth；'　replied　Shimas；　'He　made　him　loving　to　Himself　and　there　was　for　him　neither　repentance　nor　punishment；　but　he　abode　thus　till　God　put　in　him　the　soul；　which　is　of　the　perfection　of　humanity；　with　the　inclination　to　lusts　which　is　inherent　therein。　From　this　sprang　the　growth　of　falsehood　and　its　confusion　with　the　truth；　wherewith　man　was　created　and　with　the　love　whereof　he　had　been　informed；　and　when　man　came　to　this　pass；　he　swerved　from　the　truth　with　disobedience；　and　whoso　swerves　from　the　truth　falls　into　falsehood。'　'Then；'　said　the　prince；　'falsehood　invaded　truth　only　by　reason　of　disobedience　and　transgression？'　'Yes；'　answered　Shimas；　'and　it　is　thus　because　God　loves　man；　and　of　the　abundance　of　His　love　to　him；　He　created　him　having　need　of　Himself；　that　is　to　say；　of　the　very　Truth：　but　oftentimes　man　falls　away　from　this　by　reason　of　the　inclination　of　the　soul　to　lusts　and　turns　unto　frowardness；　wherefore　he　falls　into　falsehood　by　the　very　act　of　disobeying　his　Lord　and　thus　renders　himself　liable　to　punishment；　and　by　the　putting　away　from　himself　of　falsehood　with　repentance　and　the　returning　to　the　love　of　the　truth；　he　merits　reward。'　Quoth　the　prince；　'Tell　me　the　origin　of　frowardness。　We　see　that　all　mankind　trace　their　being　to　Adam；　and　how　es　it　that　he；　being　created　of　God　with　truth；　drew　disobedience　on　himself；　then　was　his　disobedience　coupled　with　repentance；　after　the　soul　had　been　set　in　him；　that　his　issue　might　be　reward　or　punishment？　Indeed；　we　see　some　men　constant　in　frowardness；　inclining　to　that　which　God　loves　not　and　transgressing　in　this　the　original　exigence　of　their　creation；　which　is　the　love　of　the　Truth　and　drawing　on　themselves　the　wrath　of　their　Lord；　whilst　others　are　constant　in　seeking　to　please　their　Creator　and　obeying　Him　and　meriting　mercy　and　repense。　Whence　es　this　difference　between　them？'　'The　origin　of　disobedience　in　mankind；'　replied　Shimas；　'is　attributable　to　Iblis；　who　was　the　noblest　of　all　that　God　（magnified　be　His　name！）　created　of　angels　and　men　and　Jinn；　and　the　love　＇of　the　Truth＇　was　inherent　in　him；　for　he　knew　nought　but　this；　but；　for　that　he　saw　himself　unique　in　this；　there　entered　into　him　conceit　and　vainglory　and　arrogance　and　he　revolted　from　loyalty　and　obedience　to　the　mandment　of　his　Creator；　wherefore　God　made　him　inferior　to　all　creatures　and　cast　him　out　from　love；　making　his　abidingplace　to　be　in　disobedience。　So；　when　he　knew　that　God　（glorified　be　His　name！）　loved　not　disobedience　and　saw　Adam　and　the　case　wherein　he　was　of　truth　and　love　and　obedience　to　his　Creator；　envy　entered　into　him　and　he　cast　about　to　pervert　Adam　from　the　truth；　that　he　might　be　a　partaker　with　himself　in　falsehood；　and　by　this；　Adam　incurred　chastisement；　through　his　inclining　to　disobedience；　which　his　enemy　made　fair　to　him；　and　his　subjection　to　his　lusts；　whenas　he　transgressed　the　injunction　of　his　Lord；　by　reason　of　the　appearance　of　falsehood。　When　the　Creator　（magnified　be　His　praises　and　hallowed　be　His　names！）　saw　the　weakness　of　man　and　the　swiftness　of　his　inclining　to　his　enemy　and　leaving　the　truth；　He　appointed　to　him；　of　His　mercy；　repentance；　that　therewith　he　might　arise　from　the　morass　of　inclination　to　disobedience　and　taking　the　arms　of　repentance；　overe　therewith　his　enemy　Iblis　and　his　hosts　and　return　to　the　truth；　wherein　he　was　created。　When　Iblis　saw　that　God　had　appointed　him　a　protracted　term；　（168）　he　hastened　to　wage　war　upon　man　and　to　beset　him　with　wiles；　to　the　intent　that　he　might　oust　him　from　his　Lord's　favour　and　make　him　a　partaker　with　himself　in　the　curse　which　he　and　his　hosts　had　incurred；　wherefore　God　（extolled　be　His　praises！）　appointed　unto　man　the　power　of　repentance　and　manded　him　to　apply　himself　to　the　truth　and　persevere　therein。　Moreover；　he　forbade　him　from　disobedience　and　frowardness　and　revealed　to　him　that　he　had　an　enemy　on　the　earth　warring　against　him　and　relaxing　not　from　him　night　nor　day。　Thus　hath　man　a　right　to　reward；　if　he　adhere　to　the　truth；　in　the　love　of　which　his　essence　was　created；　but　he　bees　liable　to　punishment；　if　his　soul　master　him　and　drag　him　into　lusts。'　'But　tell　me；'　rejoined　the　prince；　'by　what　power　is　the　creature　able　to　transgress　against　his　Creator；　seeing　that　His　power　is　without　bounds；　even　as　thou　hast　set　forth；　and　that　nothing　can　overe　Him　nor　depart　from　His　will？　Deemst　thou　not　that　He　is　able　to　turn　His　creatures　from　disobedience　and　pel　them　to　adhere　eternally　to　the　truth？'　'Verily；'　answered　Shimas；　'God　the　Most　High　（honoured　be　His　name！）　is　just　and　equitable　and　tenderly　solicitous　over　the　people　of　His　love。　（169）　He　created　His　creatures　with　justice　and　equity　and　of　the　inspiration　of　His　justice　and　the　abundance　of　His　mercy；　He　gave　them　dominion　over　themselves；　that　they　should　do　whatever　they　would。　He　shows　them　the　way　of　righteousness　and　bestows　on　them　the　power　and　ability　of　doing　what　they　will　of　good：　and　if　they　do　the　opposite　thereof；　they　fall　into　destruction　and　disobedience。'　（Q。）　'If　the　Creator；　as　thou　sayest；　hath　granted　men　power　and　ability　（170）　and　they　by　reason　thereof　avail　to　do　what　they　will；　why　then　doth　He　not　e　between　them　and　that　which　they　desire　of　error　and　turn　them　to　the　truth？'　（A。）　'This　is　of　the　greatness　of　His　mercy　and　the　excellence　of　His　wisdom；　for；　even　as　aforetime　He　showed　wrath　to　Iblis　and　had　no　mercy　on　him；　so　He　showed　Adam　mercy；　by　means　（171）　of　repentance；　and　accepted　of　him；　after　He　had　been　wroth　with　him。'　（Q。）　'He　is　indeed　the　very　Truth；　for　He　it　is　who　requiteth　every　one　according　to　his　works；　and　there　is　no　Creator　but　God；　to　whom　belongeth　power　over　all　things。　But　tell　me；　hath　He　created　that　which　He　loveth　and　that　which　He　loveth　not　or　only　that　which　He　loveth？'　（A。）　'He　created　all　things；　but　favours　only　that　which　He　loveth。'　（Q。）　'What　hast　thou　to　say　of　two　things；　one　whereof　is　pleasing　to　God　and　earns　reward　for　him　who　practices　it？'　（A。）　'Expound　to　me　these　two　things　and　make　me　to　apprehend　them；　that　I　may　speak　concerning　them。'　（Q。）　'They　are　good　and　evil；　the　two　things　innate　in　the　body　and　the　soul。'　（A。）　'O　wise　youth；　I　see　that　thou　knowest　good　and　evil　to　be　of　the　works　that　the　soul　and　the　body　do　＇in　conjunction＇。　Good　is　named　good；　because　in　it　is　the　favour　of　God；　and　evil　evil；　for　that　in　it　is　His　wrath。　Indeed；　it　behoveth　thee　to　know　God　and　to　please　Him　by　the　practice　of　good；　for　that　He　hath　manded　us　to　this　and　forbidden　us　to　do　evil。'　（Q。）　'I　see　these　two　things；　that　is；　good　and　evil；　to　be　wrought　only　by　the　five　senses　known　in　the　body　of　man；　to　wit；　the　seat　of　taste；　whence　proceed　speech；　hearing；　sight；　smell　and　touch。　Tell　me　whether　these　five　senses　were　created　for　good　altogether　or　for　evil。'　（A。）　'Hear；　O　man；　the　exposition　of　that　whereof　thou　askest　and　lay　it　up　in　thy　memory　and　notify　thy　heart　thereof；　for　it　is　a　manifest　proof。　Know　that　the　Creator　（blessed　and　exalted　be　He！）　created　man　with　truth　and　informed　him　with　the　love　thereof　and　there　proceedeth　from　it　no　created　thing　save　by　the　Most　High　decree；　whose　impress　is　on　every　phenomenon。　It　（172）　is　not　apt　but　to　the　ordering　of　justice　and　equity　and　beneficence　and　created　man　for　the　love　of　itself　and　informed　him　with　a　soul；　wherein　the　inclination　to　lusts　was　innate　and　assigned　him　ableness　and　appointed　the　five　senses　aforesaid　to　be　to　him　a　means　of　winning　Paradise　or　Hell。'　（Q。）　'How　so？'　（A。）　'In　that　He　created　the　tongue　for　speech　and　the　hands　for　doing　and　the　feet　for　walking　and　the　eyes　for　seeing　and　the　ears　for　hearing　and　gave　them　power　and　incited　them　to　exercise　and　motion；　bidding　each　of　them　do　that　only　which　pleaseth　Him。　Now　what　pleaseth　Him　in　speech　is　truthfulness　and　abstaining　from　its　opposite；　which　is　falsehood；　and　what　pleases　Him　in　sight　is　turning　it　unto　that　which　He　liveth　and　leaving　the　contrary；　which　is　turning　it　unto　that　which　He　abhorreth；　such　as　looking　unto　lusts：　and　what　pleaseth　Him　in　hearing　is　hearkening　to　nought　but　that　which　is　truth；　such　as　admonition　and　that　which　is　in　the　scriptures　of　God；　and　leaving　the　contrary；　which　is　hearkening　to　that　which　incurreth　the　wrath　of　God；　and　what　pleaseth　Him　in　the　hands　is　not　hoarding　up　that　which　He　entrusteth　to　them；　but　spending　it　on　such　wise　as　shall　please　Him　and　leaving　the　contrary；　which　is　avarice　or　spending　that　which　He　hath　mitted　to　them　in　disobedience；　and　what　pleaseth　Him　in　the　feet　is　that　they　be　instant　in　the　pursuit　of　good；　such　as　the　quest　of　instruction；　and　leave　its　contrary；　which　is　the　walking　in　other　than　the　way　of　God。　As　for　the　other　lusts　that　man　practices；　they　proceed　from　the　body　by　mandment　of　the　soul。　The　lusts　that　proceed　from　the　body　are　of　two　kinds；　that　of　reproduction　and　that　of　the　belly。　As　for　the　first；　that　which　pleaseth　God　thereof　is　that　it　be　not　except　in　the　way　of　law；　and　if　it　be　in　the　way　of　sin；　He　is　displeased　with　it。　As　for　the　lust　of　the　belly；　eating　and　drinking；　what　pleaseth　God　thereof　is　that　each　take　nought　but　that　which　God　hath　appointed　him　thereof；　be　it　little　or