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wise ordinance and for the loss of his like of the viziers and notables of the state and of the goodliness of their apt and sagacious counsels!’ ‘O king,’ said the young vizier, ‘know that the fault is not with women alone, for that they are like unto a pleasing commodity, whereto the desires of the beholders incline. To whosoever desireth and buyeth, they sell it, but whoso buyeth not, none forceth him thereto; so that the fault is his who buyeth, especially if he know the harmfulness of the commodity. Now, I warn thee, as did my father before me, but thou hearkenedst not to his counsel.’ ‘O vizier,’ answered the king, ‘indeed thou hast fixed this fault upon me, even as thou hast said, and I have no excuse except the Divine ordinances.’ ‘O king,’ rejoined the vizier, ‘know that God hath created us and endowed us with ableness[1] and appointed to us will and choice; so, if we will, we do, and if we will, we do not. God commandeth us not to do harm, lest sin attach to us; wherefore it behoveth us to consider that which it is right to do, for that the Most High commandeth us nought but good in all cases and forbiddeth us only from evil; but what we do, we do of our free will, be it right or wrong.’
Quoth the king, ‘Thou sayst truly, and indeed my fault arose from my surrendering myself to my lusts, albeit many a time my reason warned me from this and thy father Shimas often warned me likewise; but my lusts carried it over my reason. Hast thou then with thee aught that may [in the future] withhold me from committing this error and whereby my reason may be victorious over the lusts of my soul?’ ‘Yes,’ answered the vizier. ‘I can tell thee what will restrain thee from committing this error, and it is that thou put off the garment of ignorance and don that of understanding,
- ↑ i.e. freewill.
