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kinds of knowledge and report to himself every seven days what he had learnt。 So they went in to the prince and stinted not from teaching him day nor night； withholding from him nought of that which they knew； and there was manifest in him quickness of wit and excellence of apprehension and aptness to receive instruction such as none had shown before him。 Every seventh day his governors reported to the king what his son had learnt and mastered； whereby Jelyaad became proficient in goodly learning and fair culture； and they said to him； 'Never saw we one so richly gifted with understanding as is this boy； may God bless thee in him and give thee joy of his life！'
When the prince had pleted his twelfth （154） year； he knew the better part of all sciences and excelled all the sages and learned men of his day。 So his governors brought him to his father and said to him； 'God solace thine eyes； O king； with this happy youth！ We bring him to thee； after he hath learnt all manner of knowledge； and there is not one of the learned men of the time who hath attained to that whereto he hath attained ＇of proficiency＇。' The king rejoiced in this with an exceeding joy and prostrated himself in gratitude to God （to whom belong might and majesty）； saying； 'Praised be God for His mercies that may not be told！' Then he called his chief vizier and said to him； 'Know； O Shimas； that the governors of my son are e to tell me that he hath mastered all kinds of knowledge and there is nothing but they have instructed him therein； so that he surpasseth all who have foregone him in this。 What sayst thou； O Shimas？'
The vizier prostrated himself before God （to whom belong might and majesty） and kissed the king's hand； saying； 'The ruby； though it be embedded in the solid rock； cannot but shine as a lamp； and this thy son is such a jewel； his tender age hath not hindered him from being a sage and praised be God for that which He hath bestowed on him！ But tomorrow I will call an assembly of the flower of the amirs and men of learning and 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；