One Fall 1952

There is a widely shared agreement among philosophers that Kant’s deontological ethics and Aristotle’s virtue ethics can be easily distinguished by acknowledging the simple fact that Kant is concerned with acting from duty or on the moral principle or because one thinks that it is morally right; while Aristotle’s approach completely lacks this particular idea of moral motivation and, hence, it would be unsound to claim that the virtuous person is morally obligated to act in a way similar to the Kantian agent. In other words, there is no such thing as acting from a sense of duty in virtue ethics. The common view has been challenged by, for example, neo-Aristotelians (for example Hursthouse 2010) who claim that there is not only a strong notion of moral motivation in Aristotle’s approach, but also that the virtuous person is better equipped to meet the demands of acting from a sense of duty than the Kantian moral agent. The following sketches out the main line of reasoning (see, also Engstrom and Whiting 1998; Jost and Wuerth 2011).

Hursthouse claims in her book On Virtue Ethics that “there is a growing enthusiasm for the idea that the ideal Kantian agent, the person with a good will, who acts “from a sense of duty”, and the ideal neo-Aristotelian agent, who acts from virtue – from a settled state of character – are not as different as they were once supposed to be” (2010: 140). Her view is supported by some important works of Hudson (1990), Audi (1995), and Baron (1995). This fact, however, has also been acknowledged by neo-Kantian philosophers such as Korsgaard (1998) and Herman (1998). In this respect it reflects a lack of awareness about current developments in virtue ethics and neo-Kantianism if one still up-holds the claim of the clear distinction between ancient ethics and modern morality, in particular, concerning Aristotle and Kant that has been proposed for hundreds of years. A related issue concerning the question of whether there is a fundamental distinction between aretaic and deontic terms has been critically discussed by Gryz (2011) who argues against Stocker (1973) who claims that “good” and “right” mean the same thing. Gryz is convinced that even if both groups of terms converge (as close as possible), there will still either remain an unbridgeable gap or in case that one attempts to define one group of terms by the other group, it follows that something is left behind which cannot be explained by the second group. This contemporary debate shows that there is still no common view on the relationship between ancient ethics and modern morality.

Kant claims in the Groundwork that the morally motivated agent acts from good will. In more detail, to act from duty or to act because one thinks that it is morally right is to perform an action because one thinks that its maxim has the form of a law (Korsgaard 1998: 218). For example, if a person is in need the Kantian agent does the right action not because – as Korsgaard claims – that it is her purpose to simply do her duty, but because the person chooses the action for its own sake that means her purpose is to help (Korsgaard 1998: 207).

Even if the Ancient Greeks lacked the particular notions that can be translated as moral ought, duty, right, and principle (for example Gryz 2011, Hursthouse 2010), it seems nonetheless correct to claim that the idea of doing the right thing because it is right or because one is required to do it is also a well-known phenomenon in classic virtue ethics in general and with regard to Aristotle and stoicism in particular. There are quite a few passages in the Nicomachean Ethics in which Aristotle clearly claims that morally good actions are done for their own sake or because it is the morally right thing to do:

Now excellent actions are noble and done for the sake of the noble. (EN IV, 2, 1120a23–24)

Now the brave man is as dauntless as man may be. Therefore, while he will fear even the things that are not beyond human strength, he will fear them as he ought and as reason directs, and he will face them for the sake of what is noble; for this is the end of excellence. (EN III, 10 1115b10-13)

The standard of all things is the good and the good man; he is striving for the good with all his soul and does the good for the sake of the intellectual element in him. (EN IX, 4, 1166a10–20)

The good man acts for the sake of the noble. (EN IX, 8, 1168a33-35)

For the wicked man, what he does clashes with what he ought to do, but what the good man ought to do he does; for the intellect always chooses what is best for itself, and the good man obeys his intellect. (EN IX, 8, 1169a15–18)

If the virtuous person acts because she thinks that it is the right thing to do, because she acts for the sake of the noble without any inclination other than to do good for the sake of the noble, then she is comparable with the Kantian moral agent. For example, according to Aristotle the noble is “that which is both desirable for its own sake and also worthy of praise” (Rhetoric I, 9, 1366a33); and in 1366b38–67a5 he holds the view that nobility is exhibited in actions “that benefit others rather than the agent, and actions whose advantages will only appear after the agent’s death, since in these cases we can be sure the agent himself gets nothing out of it” (Korsgaard 1998: 217). Hence it follows, the virtuous person will not be able to act in a non-virtuous way because he or she acts from a strong inner moral obligation to act according to the morally right thing, since it is the very nature of the virtuous person to act virtuously. The Kantian agent, instead, sometimes acts according to the universal law and hence performs a morally right action, and on other occasions he or she fails to do so. This is because he or she has no stable and firm disposition to always act in accordance with the universal law. That is the very reason why the Aristotelian virtuous person can be seen as an agent who is not only acting from duty in the sense of doing the right thing because it is right, but also because the virtuous person constantly perceives and adheres to the moral duty, that is, to act virtuously.

5. Conclusion

The upshot is, however, that the vital question of how to live a good life cannot be separated from the essential question of how one should act. Conceptually and phenomenologically, both questions are intimately interwoven and a complete ethical theory will always be concerned with both issues, independently of whether the theory is of ancient or modern origin.

6. References and Further Reading

§ Altman, M. 2011. Kant and Applied Ethics: The Uses and Limits of Kant's Practical Philosophy.Oxford: Wiley-Blackwell.

§ Annas, J. 1992. “Ancient Ethics and Modern Morality.” Philosophical Perspectives 6: 119-136.

§ Anscombe, E. 1958. “Modern Moral Philosophy.“ Philosophy 33 (124): 1-19.

§ Apelt, O, trans. 1998. Diogenes Laertius: Leben und Meinungen berühmter Philosophen. Hamburg: Meiner.

§ Aristotle. 1985. “Nicomachean Ethics.” Translated by W.D. Ross. In Complete Works of Aristotle, edited by J. Barnes, 1729-1867. Princeton: Princeton University Press.

§ Aristotle. 2007. Rhetoric. Translated by George A. Kennedy. New York: Oxford University Press.

§ Audi, R. 1995. “Acting from Virtue.” Mind 104 (415): 449-471.

§ Baron, M. 1995. Kantian Ethics Almost Without Apology. New York: Cornell University Press.

§ Bayertz, K. 2005. “Antike und moderne Ethik.“ Zeitschrift für philosophische Forschung 59 (1): 114-132.

§ Bentham, J. 1962. „The Principles of Morality and Legislation” [1798]. In J. Bowring (ed.), The Works of Jeremy Bentham, edited by J. Bowring, 1-154. New York: Russell and Russell.

§ Broadie, S. 1991. Ethics with Aristotle. Oxford: Oxford University Press.

§ Cicero, M.T. 2001. On Obligations. Translated by P.G. Walsh. Oxford, New York: Oxford University Press.

§ Cooper, J.M. 1998. “Eudaimonism, the Appeal to Nature, and ‘Moral Duty’ in Stoicism.” In Aristotle, Kant, and the Stoics: Rethinking Happiness and Duty, edited by S. Engstrom and J. Withing, 261-284. Cambridge, New York: Cambridge University Press.

§ Döring, K. 1988. Der Sokratesschüler Aristipp und die Kyrenaiker. Stuttgart, Wiesbaden: Franz Steiner.

§ Dworkin, R. 1984. “Rights as Trumps.” In Theories of Rights, edited by J. Waldron, 152-167. Oxford: Oxford University Press.

§ Eisler, R. 2008. Kant Lexikon: Nachschlagewerk Zu Kants Sämtlichen Schriften, Briefen Und Handschriftlichem Nachlaß. Hildesheim: Weidmannsche Verlagsbuchhandlung.

§ Engstrom, S. and J. Withing. 1998. Aristotle, Kant, and the Stoics. Rethinking Happiness and Duty. Cambridge: Cambridge University Press.

§ Erler, M. and M. Schofield. 2007. “Epicurean Ethics.” In The Cambridge History of Hellenistic Philosophy, edited by K. Algra, J. Barnes, J. Mansfield and M. Schofield, 642-669. Cambridge: Cambridge University Press.

§ Foot, P. 1978. Virtues and Vices and other Essays in Moral Philosophy. Berkeley: University of California Press.

§ Foot, P. 2001. Natural Goodness. Oxford: Clarendon Press.

§ Gryz, J. 2010. “On the Relationship Between the Aretaic and the Deontic.” Ethical Theory and Moral Practice 14 (5): 493–501.

§ Herman, B. 1998. “Making Room for Character.” In Aristotle, Kant, and the Stoics. Rethinking Happiness and Duty, edited by S. Engstrom and J. Withing, 36-60. Cambridge: Cambridge University Press.

§ Hudson, S. 1990. “What is Morality All About?” Philosophia: Philosophical Quarterly of Israel 20 (1-2): 3-13.

§ Hursthouse, R. 1991. “Virtue Theory and Abortion.” Philosophy and Public Affairs 20 (3): 223-246.

§ Hursthouse, R. 2010. On Virtue Ethics. Oxford: Oxford University Press.

§ Hursthouse, R. 2007. “Environmental Virtue Ethics.” In Working Virtue: Virtue Ethics and Contemporary Moral Problems, edited by R.L. Walker and P.J. Ivanhoe, 155-171. New York: Oxford University Press.

§ Hutcheson, F. 2005. A System of Moral Philosophy, in Two Books [1755]. London: Continuum International Publishing Group.

§ Inwood, B. and P. Donini. 2007. “Stoic Ethics.” In The Cambridge History of Hellenistic Philosophy,edited by K. Algra, J. Barnes, J. Mansfield and M. Schofield, 675-736. Cambridge: Cambridge University Press.

§ Jost, L. and J. Wuerth. 2011. Perfecting Virtue: New Essays on Kantian Ethics and Virtue Ethics. Cambridge: Cambridge University Press.

§ Kant., I. 1991. Metaphysics of Morals [1797]. Translated by M. Gregor. Cambridge: Cambridge University Press.

§ Kant, I. 1997. Critique of Practical Reason [1788]. Translated by M. Gregor. Cambridge: Cambridge University Press.

§ Kant, I. 2005. Groundwork for the Metaphysics of Morals [1785]. Translated by A.W. Wood. New Haven CT: Yale University Press.

§ Korsgaard, C.M. 1996. Sources of Normativity. Cambridge: Cambridge University Press.

§ Korsgaard, C.M. 1998. “From Duty and From the Sake of the Noble: Kant and Aristotle on Morally Good Action.” In Aristotle, Kant, and the Stoics. Rethinking Happiness and Duty, edited by S. Engstrom and J. Withing, 203-236. Cambridge: Cambridge University Press.

§ Long, A.A. 2007. “The Socratic Legacy.” In The Cambridge History of Hellenistic Philosophy, edited by K. Algra, J. Barnes, J. Mansfield and M. Schofield, 617-639. Cambridge: Cambridge University Press.

§ Long, A.A and D.N. Sedley. 2000. The Hellenistic Philosophers, Volume 2: Greek and Latin Texts with Notes and Bibliography. Cambridge: Cambridge University Press.

§ Long, A.A. and D.N. Sedley. 2011. The Hellenistic Philosophers, Volume 1: Translations of the Principal Sources, with Philosophical Commentary. Cambridge: Cambridge University Press.

§ MacIntyre, A. 1981. After Virtue. London: Duckworth.

§ Mill, J.S. 1998. Utilitarianism [1863]. Edited by R. Crisp. Oxford: Oxford University Press.

§ Nussbaum, M.C. 1992. “Human Functioning and Social Justice. In Defense of Aristotelian Essentialism.” Political Theory 20 (2): 202-246.

§ Nussbaum, M. 1993. “Non-Relative Virtues: An Aristotelian Approach.” In The Quality of Life,edited by M.C. Nussbaum and A. Sen, (1-6). New York: Oxford University Press.

§ Nussbaum, M. 1995. “Aristotle on Human Nature and the Foundations of Ethics.” In World, Mind, and Ethics: Essays on the Ethical Philosophy of Bernard Williams, edited by J.E.J. Altham and R. Harrison, 86-131. Cambridge, New York: Cambridge University Press.

§ Paley, W. 2002. The Principles of Moral and Political Philosophy [1785]. Indianapolis: Liberty Fund.

§ Paton, H. J. 1967. The Categorical Imperative: A Study in Kant’s Moral Philosophy. London: Hutchinson & co.

§ Regan, T. 1985. The Case for Animal Rights. Berkeley: University of California Press.

§ Russell, D.C. 2009. Practical Intelligence and the Virtues. Oxford: Clarendon Press.

§ Schneewind, J.B. 1998. “Kant and Stoic Ethics.” In Aristotle, Kant, and the Stoics: Rethinking Happiness and Duty, edited by S. Engstrom and J. Withing, 285-302. Cambridge, New York: Cambridge University Press.

§ Schopenhauer, A. 1995. On the Basis of Morality [1841]. Translated by E.F.J. Payne. Providence: Berghahn Books.

§ Slote, M. 2001. Morals from Motives. Oxford: Oxford University Press.

§ Steinfath, H. 2000. „Ethik und Moral.“ In Vorlesung: Typen ethischer Theorien, 1-21 (unpublished)

§ Stocker, M. 1973. “Rightness and Goodness: Is There a Difference?” American Philosophical Quarterly10 (2): 87–98.

§ Swanton, C. 2003. Virtue Ethics: A Pluralistic View. Oxford: Oxford University Press.

§ Timmermann, Jens. 2010. Kant’s Groundwork of the Metaphysics of Morals. Cambridge: Cambridge University Press.

§ Urstad, K. 2009. “Pathos, Pleasure and the Ethical Life in Aristippus.” Journal of Ancient PhilosophyIII (1): 1-22.

§ Williams, B. 1985. Ethics and the Limits of Philosophy. Cambridge MA: Harvard University Press.

§ Wolf, Ursula. 2002. Aristoteles’ “Nikomachische Ethik”. Darmstadt: Wissenschaftliche Buchgesellschaft.

§ Zeller, E. 1883. Geschichte der Griechischer Philosophie, Stuttgart: Magnus.

Author Information

John-Stewart Gordon
Email: jgordon@uni-koeln.de
University of Cologne, Germany
Vytautas Magnus University Kaunas, Lithuania

http://www.iep.utm.edu/anci-mod/

One Fall 1952

So, then. You want a story and I will tell you one. But just the one. Don’t either of you ask me for more. It’s late, and we have a long day of travel ahead of us, Pari, you and I. You will need your sleep tonight. And you too, Abdullah. I am counting on you, boy, while your sister and I are away. So is your mother. Now. One story, then. Listen, both of you, listen well. And don’t interrupt.

Once upon a time, in the days when divs and jinns and giants roamed the land, there lived a farmer named Baba Ayub. He lived with his family in a little village by the name of Maidan Sabz. Because he had a large family to feed, Baba Ayub saw his days consumed by hard work. Every day, he labored from dawn to sundown, plowing his field and turning the soil and tending to his meager pistachio trees. At any given moment you could spot him in his field, bent at the waist, back as curved as the scythe he swung all day. His hands were always callused, and they often bled, and every night sleep stole him away no sooner than his cheek met the pillow.

I will say that, in this regard, he was hardly alone. Life in Maidan Sabz was hard for all its inhabitants. There were other, more fortunate villages to the north, in the valleys, with fruit trees and flowers and pleasant air, and streams that ran with cold, clear water. But Maidan Sabz was a desolate place, and it didn’t resemble in the slightest the image that its name, Field of Green, would have you picture. It sat in a flat, dusty plain ringed by a chain of craggy mountains. The wind was hot, and blew dust in the eyes. Finding water was a daily struggle because the village wells, even the deep ones, often ran low. Yes, there was a river, but the villagers had to endure a half-day walk to reach it, and even then its waters flowed muddy all year round. Now, after ten years of drought, the river too ran shallow. Let’s just say that people in Maidan Sabz worked twice as hard to eke out half the living.

Still, Baba Ayub counted himself among the fortunate because he had a family that he cherished above all things. He loved his wife and never raised his voice to her, much less his hand. He valued her counsel and found genuine pleasure in her companionship. As for children, he was blessed with as many as a hand has fingers, three sons and two daughters, each of whom he loved dearly. His daughters were dutiful and kind and of good character and repute. To his sons he had taught already the value of honesty, courage, friendship, and hard work without complaint. They obeyed him, as good sons must, and helped their father with his crops.

Though he loved all of his children, Baba Ayub privately had a unique fondness for one among them, his youngest, Qais, who was three years old. Qais was a little boy with dark blue eyes. He charmed anyone who met him with his devilish laughter. He was also one of those boys so bursting with energy that he drained others of theirs. When he learned to walk, he took such delight in it that he did it all day while he was awake, and then, troublingly, even at night in his sleep. He would sleepwalk out of the family’s mud house and wander off into the moonlit darkness. Naturally, his parents worried. What if he fell into a well, or got lost, or, worst of all, was attacked by one of the creatures lurking the plains at night? They took stabs at many remedies, none of which worked. In the end, the solution Baba Ayub found was a simple one, as the best solutions often are: He removed a tiny bell from around the neck of one of his goats and hung it instead around Qais’s neck. This way, the bell would wake someone if Qais were to rise in the middle of the night. The sleepwalking stopped after a time, but Qais grew attached to the bell and refused to part with it. And so, even though it didn’t serve its original use, the bell remained fastened to the string around the boy’s neck. When Baba Ayub came home after a long day’s work, Qais would run from the house face-first into his father’s belly, the bell jingling with each of his tiny steps. Baba Ayub would lift him up and take him into the house, and Qais would watch with great attention as his father washed up, and then he would sit beside Baba Ayub at suppertime. After they had eaten, Baba Ayub would sip his tea, watching his family, picturing a day when all of his children married and gave him children of their own, when he would be proud patriarch to an even greater brood.

Alas, Abdullah and Pari, Baba Ayub’s days of happiness came to an end.

It happened one day that a div came to Maidan Sabz. As it approached the village from the direction of the mountains, the earth shook with each of its footfalls. The villagers dropped their shovels and hoes and axes and scattered. They locked themselves in their homes and huddled with one another. When the deafening sounds of the div’s footsteps stopped, the skies over Maidan Sabz darkened with its shadow. It was said that curved horns sprouted from its head and that coarse black hair covered its shoulders and powerful tail. They said its eyes shone red. No one knew for sure, you understand, at least no one living: The div ate on the spot those who dared steal so much as a single glance. Knowing this, the villagers wisely kept their eyes glued to the ground.

Everyone at the village knew why the div had come. They had heard the tales of its visits to other villages and they could only marvel at how Maidan Sabz had managed to escape its attention for so long. Perhaps, they reasoned, the poor, stringent lives they led in Maidan Sabz had worked in their favor, as their children weren’t as well fed and didn’t have as much meat on their bones. Even so, their luck had run out at last.

Maidan Sabz trembled and held its breath. Families prayed that the div would bypass their home for they knew that if the div tapped on their roof, they would have to give it one child. The div would then toss the child into a sack, sling the sack over its shoulder, and go back the way it had come. No one would ever see the poor child again. And if a household refused, the div would take all of its children.

So where did the div take the children to? To its fort, which sat atop a steep mountain. The div’s fort was very far from Maidan Sabz. Valleys, several deserts, and two mountain chains had to be cleared before you could reach it. And what sane person would, only to meet death? They said the fort was full of dungeons where cleavers hung from walls. Meat hooks dangled from ceilings. They said there were giant skewers and fire pits. They said that if it caught a trespasser, the div was known to overcome its aversion to adult meat.

I guess you know which rooftop received the div’s dreaded tap. Upon hearing it, Baba Ayub let an agonized cry escape from his lips, and his wife fainted cold. The children wept with terror, and also sorrow, because they knew that the loss of one among them was now assured. The family had until the next dawn to make its offering.

What can I say to you of the anguish that Baba Ayub and his wife suffered that night? No parent should have to make a choice such as this. Out of the children’s earshot, Baba Ayub and his wife debated what they should do. They talked and wept and talked and wept. All night, they went back and forth, and, as dawn neared, they had yet to reach a decision—which was perhaps what the div wanted, as their indecision would allow it to take five children instead of one. In the end, Baba Ayub collected from just outside the house five rocks of identical size and shape. On the face of each he scribbled the name of one child, and when he was done he tossed the rocks into a burlap sack. When he offered the bag to his wife, she recoiled as though it held a venomous snake.

“I can’t do it,” she said to her husband, shaking her head. “I cannot be the one to choose. I couldn’t bear it.”

“Neither could I,” Baba Ayub began to say, but he saw through the window that the sun was only moments away from peeking over the eastern hills. Time was running short. He gazed miserably at his five children. A finger had to be cut, to save the hand. He shut his eyes and withdrew a rock from the sack.

I suppose you also know which rock Baba Ayub happened to pick. When he saw the name on it, he turned his face heavenward and let out a scream. With a broken heart, he lifted his youngest son into his arms, and Qais, who had blind trust in his father, happily wrapped his arms around Baba Ayub’s neck. It wasn’t until Baba Ayub deposited him outside the house and shut the door that the boy realized what was amiss, and there stood Baba Ayub, eyes squeezed shut, tears leaking from both, back against the door, as his beloved Qais pounded his small fists on it, crying for Baba to let him back in, and Baba Ayub stood there, muttering, “Forgive me, forgive me,” as the ground shook with the div’s footsteps, and his son screeched, and the earth trembled again and again as the div took its leave from Maidan Sabz, until at last it was gone, and the earth was still, and all was silence but for Baba Ayub, still weeping and asking Qais for forgiveness.

Abdullah. Your sister has fallen asleep. Cover her feet with the blanket. There. Good. Maybe I should stop now. No? You want me to go on? Are you sure, boy? All right.

Where was I? Ah yes. There followed a forty-day mourning period. Every day, neighbors cooked meals for the family and kept vigil with them. People brought over what offerings they could—tea, candy, bread, almonds—and they brought as well their condolences and sympathies. Baba Ayub could hardly bring himself to say so much as a word of thanks. He sat in a corner, weeping, streams of tears pouring from both eyes as though he meant to end the village’s streak of droughts with them. You wouldn’t wish his torment and suffering on the vilest of men.

Several years passed. The droughts continued, and Maidan Sabz fell into even worse poverty. Several babies died of thirst in their cribs. The wells ran even lower and the river dried, unlike Baba Ayub’s anguish, a river that swelled and swelled with each passing day. He was of no use to his family any longer. He didn’t work, didn’t pray, hardly ate. His wife and children pleaded with him, but it was no good. His remaining sons had to take over his work, for every day Baba Ayub did nothing but sit at the edge of his field, a lone, wretched figure gazing toward the mountains. He stopped speaking to the villagers, for he believed they muttered things behind his back. They said he was a coward for willingly giving away his son. That he was an unfit father. A real father would have fought the div. He would have died defending his family.

He mentioned this to his wife one night.

“They say no such things,” his wife replied. “No one thinks you are a coward.”

“I can hear them,” he said.

“It is your own voice you are hearing, husband,” she said. She, however, did not tell him that the villagers did whisper behind his back. And what they whispered was that he’d perhaps gone mad.

And then one day, he gave them proof. He rose at dawn. Without waking his wife and children, he stowed a few scraps of bread into a burlap sack, put on his shoes, tied his scythe around his waist, and set off.

He walked for many, many days. He walked until the sun was a faint red glow in the distance. Nights, he slept in caves as the wind whistled outside. Or else he slept beside rivers and beneath trees and among the cover of boulders. He ate his bread, and then he ate what he could find—wild berries, mushrooms, fish that he caught with his bare hands from streams—and some days he didn’t eat at all. But still he walked. When passersby asked where he was going, he told them, and some laughed, some hurried past for fear he was a madman, and some prayed for him, as they too had lost a child to the div. Baba Ayub kept his head down and walked. When his shoes fell apart, he fastened them to his feet with strings, and when the strings tore he pushed forward on bare feet. In this way, he traveled across deserts and valleys and mountains.

At last he reached the mountain atop which sat the div’s fort. So eager he was to fulfill his quest that he didn’t rest and immediately began his climb, his clothes shredded, his feet bloodied, his hair caked with dust, but his resolve unshaken. The jagged rocks ripped his soles. Hawks pecked at his cheeks when he climbed past their nest. Violent gusts of wind nearly tore him from the side of the mountain. And still he climbed, from one rock to the next, until at last he stood before the massive gates of the div’s fort.

Who dares? the div’s voice boomed when Baba Ayub threw a stone at the gates.

Baba Ayub stated his name. “I come from the village of Maidan Sabz,” he said.

Do you have a wish to die? Surely you must, disturbing me in my home! What is your business?

“I have come here to kill you.”

There came a pause from the other side of the gates. And then the gates creaked open, and there stood the div, looming over Baba Ayub in all of its nightmarish glory.

Have you? it said in a voice thick as thunder.

“Indeed,” Baba Ayub said. “One way or another, one of us dies today.”

It appeared for a moment that the div would swipe Baba Ayub off the ground and finish him with a single bite of its dagger-sharp teeth. But something made the creature hesitate. It narrowed its eyes. Perhaps it was the craziness of the old man’s words. Perhaps it was the man’s appearance, the shredded garb, the bloodied face, the dust that coated him head to toe, the open sores on his skin. Or perhaps it was that, in the old man’s eyes, the div found not even a tinge of fear.

Where did you say you came from?

“Maidan Sabz,” said Baba Ayub.

It must be far away, by the look of you, this Maidan Sabz.

“I did not come here to palaver. I came here to—”

The div raised one clawed hand. Yes. Yes. You’ve come to kill me. I know. But surely I can be granted a few last words before I am slain.

“Very well,” said Baba Ayub. “But only a few.”

I thank you. The div grinned. May I ask what evil I have committed against you so as to warrant death?

“You took from me my youngest son,” Baba Ayub replied. “He was in the world the dearest thing to me.”

The div grunted and tapped its chin. I have taken many children from many fathers, it said.

Baba Ayub angrily drew his scythe. “Then I shall exact revenge on their behalf as well.”

I must say your courage rouses in me a surge of admiration.

“You know nothing of courage,” said Baba Ayub. “For courage, there must be something at stake. I come here with nothing to lose.”

You have your life to lose, said the div.

“You already took that from me.”

The div grunted again and studied Baba Ayub thoughtfully. After a time, it said, Very well, then. I will grant you your duel. But first I ask that you follow me.

“Be quick,” Baba Ayub said, “I am out of patience.” But the div was already walking toward a giant hallway, and Baba Ayub had no choice but to follow it. He trailed the div through a labyrinth of hallways, the ceiling of each nearly scraped the clouds, each supported by enormous columns. They passed many stairwells, and chambers big enough to contain all of Maidan Sabz. They walked this way until at last the div led Baba Ayub into an enormous room, at the far end of which was a curtain.

Come closer, the div motioned.

Baba Ayub stood next to the div.

The div pulled the curtains open. Behind it was a glass window. Through the window, Baba Ayub looked down on an enormous garden. Lines of cypress trees bordered the garden, the ground at their base filled with flowers of all colors. There were pools made of blue tiles, and marble terraces, and lush green lawns. Baba Ayub saw beautifully sculpted hedges and water fountains gurgling in the shade of pomegranate trees. In three lifetimes he could not have imagined a place so beautiful.

But what truly brought Baba Ayub to his knees was the sight of children running and playing happily in the garden. They chased one another through the walkways and around trees. They played games of hide-and-seek behind the hedges. Baba Ayub’s eyes searched among the children and at last found what he was looking for. There he was! His son Qais, alive, and more than well. He had grown in height, and his hair was longer than Baba Ayub remembered. He wore a beautiful white shirt over handsome trousers. He laughed happily as he ran after a pair of comrades.

“Qais,” Baba Ayub whispered, his breath fogging the glass. And then he screamed his son’s name.

He cannot hear you, the div said. Nor see you.

Baba Ayub jumped up and down, waving his arms and pounding on the glass, until the div pulled the curtains shut once more.

“I don’t understand,” Baba Ayub said. “I thought …”

This is your reward, the div said.

“Explain yourself,” Baba Ayub exclaimed.

I forced upon you a test.

“A test.”

A test of your love. It was a harsh challenge, I recognize, and its heavy toll upon you does not escape me. But you passed. This is your reward. And his.

“What if I hadn’t chosen,” cried Baba Ayub. “What if I had refused you your test?”

Then all your children would have perished, the div said, for they would have been cursed anyway, fathered as they were by a weak man. A coward who would see them all die rather than burden his own conscience. You say you have no courage, but I see it in you. What you did, the burden you agreed to shoulder, took courage. For that, I honor you.

Baba Ayub weakly drew his scythe, but it slipped from his hand and struck the marble floor with a loud clang. His knees buckled, and he had to sit.

Your son does not remember you, the div continued. This is his life now, and you saw for yourself his happiness. He is provided here with the finest food and clothes, with friendship and affection. He receives tutoring in the arts and languages and in the sciences, and in the ways of wisdom and charity. He wants for nothing. Someday, when he is a man, he may choose to leave, and he shall be free to do so. I suspect he will touch many lives with his kindness and bring happiness to those trapped in sorrow.

“I want to see him,” Baba Ayub said. “I want to take him home.”

Do you?

Baba Ayub looked up at the div.

The creature moved to a cabinet that sat near the curtains and removed from one of its drawers an hourglass. Do you know what that is, Abdullah, an hourglass? You do. Good. Well, the div took the hourglass, flipped it over, and placed it at Baba Ayub’s feet.

I will allow you to take him home with you, the div said. If you choose to, he can never return here. If you choose not to, you can never return here. When all the sand has poured, I will ask for your decision.

And with that, the div exited the chamber, leaving Baba Ayub with yet another painful choice to make.

I will take him home, Baba Ayub thought immediately. This was what he desired the most, with every fiber of his being. Hadn’t he pictured this in a thousand dreams? To hold little Qais again, to kiss his cheek and feel the softness of his small hands in his own? And yet … If he took him home, what sort of life awaited Qais in Maidan Sabz? The hard life of a peasant at best, like his own, and little more. That is, if Qais didn’t die from the droughts like so many of the village’s children had. Could you forgive yourself, then, Baba Ayub asked himself, knowing that you plucked him, for your own selfish reasons, from a life of luxury and opportunity? On the other hand, if he left Qais behind, how could he bear it, knowing that his boy was alive, to know his whereabouts and yet be forbidden to see him? How could he bear it? Baba Ayub wept. He grew so despondent that he lifted the hourglass and hurled it at the wall, where it crashed into a thousand pieces and its fine sand spilled all over the floor.

The div reentered the room and found Baba Ayub standing over the broken glass, his shoulders slumped.

“You are a cruel beast,” Baba Ayub said.

When you have lived as long as I have, the div replied, you find that cruelty and benevolence are but shades of the same color. Have you made your choice?

Baba Ayub dried his tears, picked up his scythe, and tied it around his waist. He slowly walked toward the door, his head hung low.

You are a good father, the div said, as Baba Ayub passed him by.

“Would that you roast in the fires of Hell for what you have done to me,” Baba Ayub said wearily.

He exited the room and was heading down the hallway when the div called after him.

Take this, the div said. The creature handed Baba Ayub a small glass flask containing a dark liquid. Drink this upon your journey home. Farewell.

Baba Ayub took the flask and left without saying another word.

Many days later, his wife was sitting at the edge of the family’s field, looking out for him much as Baba Ayub had sat there hoping to see Qais. With each passing day, her hopes for his return diminished. Already people in the village were speaking of Baba Ayub in the past tense. One day she was sitting on the dirt yet again, a prayer playing upon her lips, when she saw a thin figure approaching Maidan Sabz from the direction of the mountains. At first she took him for a lost dervish, a thin man with threadbare rags for clothing, hollow eyes and sunken temples, and it wasn’t until he came closer yet that she recognized her husband. Her heart leapt with joy and she cried out with relief.

After he had washed, and after he had been given water to drink and food to eat, Baba Ayub lay in his house as villagers circled around him and asked him question after question.

Where did you go, Baba Ayub?

What did you see?

What happened to you?

Baba Ayub couldn’t answer them, because he didn’t recall what had happened to him. He remembered nothing of his voyage, of climbing the div’s mountain, of speaking to the div, of the great palace, or the big room with the curtains. It was as though he had woken from an already forgotten dream. He didn’t remember the secret garden, the children, and, most of all, he didn’t remember seeing his son Qais playing among the trees with his friends. In fact, when someone mentioned Qais’s name, Baba Ayub blinked with puzzlement. Who? he said. He didn’t recall that he had ever had a son named Qais.

Do you understand, Abdullah, how this was an act of mercy? The potion that erased these memories? It was Baba Ayub’s reward for passing the div’s second test.

That spring, the skies at last broke open over Maidan Sabz. What came down was not the soft drizzle of years past but a great, great rainfall. Fat rain fell from the sky, and the village rose thirstily to meet it. All day, water drummed upon the roofs of Maidan Sabz and drowned all other sound from the world. Heavy, swollen raindrops rolled from the tips of leaves. The wells filled and the river rose. The hills to the east turned green. Wildflowers bloomed, and for the first time in many years children played on grass and cows grazed. Everyone rejoiced.

When the rains stopped, the village had some work to do. Several mud walls had melted, and a few of the roofs sagged, and entire sections of farmland had turned into swamps. But after the misery of the devastating drought, the people of Maidan Sabz weren’t about to complain. Walls were reerected, roofs repaired, and irrigation canals drained. That fall, Baba Ayub produced the most plentiful crop of pistachios of his life, and, indeed, the year after that, and the one following, his crops increased in both size and quality. In the great cities where he sold his goods, Baba Ayub sat proudly behind pyramids of his pistachios and beamed like the happiest man who walked the earth. No drought ever came to Maidan Sabz again.

There is little more to say, Abdullah. You may ask, though, did a young handsome man riding a horse ever pass through the village on his way to great adventures? Did he perhaps stop for a drink of water, of which the village had plenty now, and did he sit to break bread with the villagers, perhaps with Baba Ayub himself? I can’t tell you, boy. What I can say is that Baba Ayub grew to be a very old man indeed. I can tell you that he saw his children married, as he had always wished, and I can say that his children bore him many children of their own, every one of whom brought Baba Ayub great happiness.

And I can also tell you that some nights, for no particular reason, Baba Ayub couldn’t sleep. Though he was a very old man now, he still had the use of his legs so long as he held a cane. And so on those sleepless nights he slipped from bed without waking his wife, fetched his cane, and left the house. He walked in the dark, his cane tapping before him, the night breeze stroking his face. There was a flat rock at the edge of his field and he lowered himself upon it. He often sat there for an hour or more, gazing up at the stars, the clouds floating past the moon. He thought about his long life and gave thanks for all the bounty and joy that he had been given. To want more, to wish for yet more, he knew, would be petty. He sighed happily, and listened to the wind sweeping down from the mountains, to the chirping of night birds.

But every once in a while, he thought he heard another noise among these. It was always the same, the high-pitched jingle of a bell. He didn’t understand why he should hear such a noise, alone in the dark, all the sheep and goats sleeping. Sometimes he told himself he had heard no such thing, and sometimes he was so convinced to the contrary that he called out into the darkness, “Is someone out there? Who is there? Show yourself.” But no reply ever came. Baba Ayub didn’t understand. Just as he didn’t understand why a wave of something, something like the tail end of a sad dream, always swept through him whenever he heard the jingling, surprising him each time like an unexpected gust of wind. But then it passed, as all things do. It passed.

So there it is, boy. That’s the end of it. I have nothing more to say. And now it really is late and I am tired, and your sister and I have to wake at dawn. So blow out your candle. Lay your head down and close your eyes. Sleep well, boy. We’ll say our good-byes in the morning.

Two

Date: 2014-12-29; view: 963