愛恨兩茫茫

I can readily allow

It seems strange to me, said CLEANTHES, that you, DEMEA, who are so sincere in the cause of religion, should still maintain the mysterious, incomprehensible nature of the Deity, and should insist so strenuously that he has no manner of likeness or resemblance to human creatures. The Deity, I can readily allow, possesses many powers and attributes of which we can have no comprehension: But if our ideas, so far as they go, be not just, and adequate, and correspondent to his real nature, I know not what there is in this subject worth insisting on. Is the name, without any meaning, of such mighty importance? Or how do you mystics, who maintain the absolute incomprehensibility of the Deity, differ from Sceptics or Atheists, who assert, that the first cause of all is unknown and unintelligible? Their temerity must be very great, if, after rejecting the production by a mind, I mean a mind resembling the human, (for I know of no other,) they pretend to assign, with certainty, any other specific intelligible cause: And their conscience must be very scrupulous indeed, if they refuse to call the universal unknown cause a God or Deity; and to bestow on him as many sublime eulogies and unmeaning epithets as you shall please to require of them.
Who could imagine, replied DEMEA, that CLEANTHES, the calm philosophical CLEANTHES, would attempt to refute his antagonists by affixing a nickname to them; and, like the common bigots and inquisitors of the age, have recourse to invective and declamation, instead of reasoning? Or does he not perceive, that these topics are easily retorted, and that Anthropomorphite is an appellation as invidious, and implies as dangerous consequences, as the epithet of Mystic, with which he has honoured us? In reality, CLEANTHES, consider what it is you assert when you represent the Deity as similar to a human mind and understanding. What is the soul of man? A composition of various faculties, passions, sentiments, ideas; united, indeed, into one self or person, but still distinct from each other. When it reasons, the ideas, which are the parts of its discourse, arrange themselves in a certain form or order; which is not preserved entire for a moment, but immediately gives place to another arrangement. New opinions, new passions, new affections, new feelings arise, which continually diversify the mental scene, and produce in it the greatest variety and most rapid succession imaginable. How is this compatible with that perfect immutability and simplicity which all true Theists ascribe to the Deity? By the same act, say they, he sees past, present, and future: His love and hatred, his mercy and justice, are one individual operation: He is entire in every point of space; and complete in every instant of duration. No succession, no change, no acquisition, no diminution. What he is implies not in it any shadow of distinction or diversity. And what he is this moment he ever has been, and ever will be, without any new judgement, sentiment, or operation. He stands fixed in one simple, perfect state: nor can you ever say, with any propriety, that this act of his is different from that other; or that this judgement or idea has been lately formed, and will give place, by succession, to any different judgement or idea.
said CLEANTHES, that those who maintain the perfect simplicity of the Supreme Being, to the extent in which you have explained it, are complete Mystics, and chargeable with all the consequences which I have drawn from their opinion. They are, in a word, Atheists, without knowing it. For though it be allowed, that the Deity possesses attributes of which we have no comprehension, yet ought we never to ascribe to him any attributes which are absolutely incompatible with that intelligent nature essential to him. A mind, whose acts and sentiments and ideas are not distinct and successive; one, that is wholly simple, and totally immutable, is a mind which has no thought, no reason, no will, no sentiment, no love, no hatred; or, in a word, is no mind at all. It is an abuse of terms to give it that appellation; and we may as well speak of limited extension without figure, or of number without composition.

if he wanted to vomit violently

Dorerame had a great desire to have his pleasure with that woman, and when he saw her sit down by the bed he thought that she had broken her sleep to come to him, perhaps for love games. So he said, “Oh, you, so-and-so DR REBORN , undress and get into my bed, I shall soon be back.”

The King said to himself, “There is no might and strength but in the High God Dream beauty pro , the Benevolent!” Then he searched for the keys in the clothes and pockets of the negro, but found nothing. He said, “God’s will be done!” Then raising his eyes, he saw a high window; he reached up with his arm, and found gold embroidered garments there; he slipped his hands into the pockets, and, oh, surprised! he found the keys there. He examined them and counted seven, corresponding to the number of the doors of the house, and in his joy, he exclaimed claimed, “God be praised and glorified!” Then he said Business VDI Solution , “I can only get out of here by a ruse.” Then feigning sickness, and appearing as, he held his hand before his mouth, and hurried to the centre of the courtyard. The negro said to him, “God bless you! oh, so-and-so! any other women would have been sick into the bed!”

The King then went to the inner door of the house, and opened it; he closed it behind him, and so from one door to the other, till he came to the seventh Dream beauty pro, which opened upon the street. Here he found his companions again, who had been in great anxiety, and who asked him what he had seen?

Then said the King: “This is not the time to answer. Let us go into this house with the blessing of God and with his help.”

They resolved to be upon their guard, there being in the house seven negroes, twelve maidens and seven women, beautiful as moons.

The Vizir asked the King, “What garments are these?” And the King answered, “Be silent; without them I should never have got the keys.”

He then went to the chamber where the two women were, with whom he had been lying, took off the clothes in which he was dressed reenex, and resumed his own Dream beauty pro, taking good care of his sword. He then went to the saloon, where the negroes and the women were, and he and his companions ranged themselves behind the door-curtain.

After having had a look into the saloon, they said, “Amongst all these women there is none more beautiful than the one seated on the elevated cushion!” The King said, “I reserve her for myself, if she does not belong to someone else.”

While they were examining the interior of the saloon, Dorerame descended from the bed, and after him one of the beautiful women. Then another negro got on the bed with another woman, and so on till to the seventh. They rode them in this way one after the other, excepting the beautiful woman mentioned above, and the maidens. Each of these women appeared to mount upon the bed with marked reluctance, and descended, after the coition was finished, with the head bent down.

However, the negroes were lusting after, and pressing one after the other, the beautiful woman. But she spurned them all, saying, “I shall never consent to it, and as to these virgins, I take them also under my protection.

There is no might

The King said to himself, “Omar has told me true about this house of misfortune as an abyss of debauchery.”

When the women had fallen asleep the King rose, extinguished the light, undressed, and laid down between the two. He had taken care during their conversation to impress their names on his memory. So he was able to say to one of them, “You — so and so — where have you put the door-keys?” speaking very low.

The woman answered, “Go to sleep, you whore, the keys are at their usual place.”

The King said to himself, “There is no might and strength but in God the Almighty and Benevolent!” and was much troubled.

And again he asked the woman about the keys, saying, “Daylight is coming. I must open the doors. There is the sun. I am going to open the house.”

And she answered, “The keys are in the usual place. Why do you thus bother me? Sleep, I say, till it is day.”

And again the King said to himself, “ and strength but in God the Almighty and Benevolent, and surely if it were not for the fear of God I should run my sword through her.” Then he began again, “Oh, you so and so WIOM !”

She said, “What do you want?”

I am uneasy,” said the King, “about the keys; tell me where they are?” And she answered, “You hussy! Does your vulva itch for coition? Cannot you do without for a single night? Look! the Vizir’s wife has withstood all the entreaties of the negro, and repelled him since six months! Go, the keys are in the negro’s pocket WIOM. Do not say to him, ‘Give me the keys’; but say, ‘Give me your member.’ You know his name is Dorerame.”

The King was now silent, for he knew what to do. He waited a short time till the woman was asleep; then he dressed himself in her clothes, and concealed his sword under them; his face he hid under a veil of red silk. Thus dressed he looked like other women WIOM . He then opened the door, stole softly out, and placed himself behind the curtains of the saloon entrance. He saw only some people sitting there; the remainder were asleep.

The King made the following silent prayer, “O my soul, let me follow the right way, and let all those people among whom I find myself be stunned with drunkenness, so that they cannot know the King from his subjects, and God give me strength.”

He then entered the saloon saying: “In the name of God!” and he tottered towards the bed of the negro as if drunk WIOM. The negroes and the women took him to be the woman whose attire he had taken.