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THE BOOK OF THE
THOUSAND NIGHTS AND A NIGHT
A Plain and Literal Translation
of the Arabian Nights Entertainments
Translated and Annotated by
Richard F. Burton
VOLUME FOUR
To Foster Fitzgerald Arbuthnot.
To Foster Fitzgerald Arbuthnot.
My Dear Arbuthnot,
Dear Arbuthnot,
I have no fear that a friend, whose friendship has lasted nearly a third of a century, will misunderstand my reasons for inscribing his name upon these pages. You have lived long enough in the East and, as your writings show, observantly enough, to detect the pearl which lurks in the kitchen-midden, and to note that its lustre is not dimmed nor its value diminished by its unclean surroundings.
I’m not worried that a friend, whose friendship has lasted almost thirty years, will misinterpret my reasons for writing his name in these pages. You’ve spent enough time in the East and, as your writings demonstrate, you’ve observed closely enough to find the gem that lies in the garbage, and to see that its shine isn’t lessened nor its worth decreased by its filthy environment.
Ever yours sincerely,
Richard F. Burton.
Sincerely yours,
Richard F. Burton.
Athenжum Club, October 1, 1885
Athenæum Club, October 1, 1885
Contents of the Fourth Volume
Contents
The Book of the Thousand Nights and A Night
Ni'amah bin al-Rabi'a and Naomi his Slave-girl.
There lived once in the city of Cufa[FN#1] a man called Al-Rabн'a bin Hбtim, who was one of the chief men of the town, a wealthy and a healthy, and Heaven had vouchsafed him a son, whom he named Ni'amah Allah.[FN#2] One day, being in the slave-brokers' mart, he saw a woman exposed for sale with a little maid of wonderful beauty and grace on her arm. So he beckoned to the broker and asked him, "How much for this woman and her daughter?" He answered "Fifty dinars." Quoth Al-Rabi'a "Write the contract of sale and take the money and give it to her owner." Then he gave the broker the price and his brokerage and taking the woman and her child, carried them to his house. Now when the daughter of his uncle who was his wife saw the slave, she said to her husband, "O my cousin, what is this damsel?" He replied, "Of a truth, I bought her for the sake of the little one on her arm; for know that, when she groweth up, there will not be her like for beauty, either in the land of the Arabs or the Ajams." His wife remarked, "Right was thy rede", and said to the woman "What is thy name?" She replied, "O my lady, my name is Tauflнk.[FN#3]" "And what is thy daughter's name?" asked she? Answered the slave, "Sa'ad, the happy." Rejoined her mistress; "Thou sayst sooth, thou art indeed happy, and happy is he who hath bought thee." Then quoth she to her husband, "O my cousin, what wilt thou call her?"; and quoth he, "Whatso thou chooses"; so she said, "Then let us call her Naomi," and he rejoined "Good is thy device." The little Naomi was reared with Al-Rabi'a's son Ni'amah in one cradle, so to speak, till the twain reached the age of ten and each grew handsomer than the other; and the boy used to address her, "O my sister!" and she, "O my brother!", till they came to that age when Al-Rabi'a said to Ni'amah, "O my son, Naomi is not thy sister but thy slave. I bought her in thy name whilst thou wast yet in the cradle; so call her no more sister from this day forth." Quoth Ni'amah, "If that be so, I will take her to wife." Then he went to his mother and told her of this, and she said to him, "O my son, she is thy handmaid." So he wedded and went in unto Naomi and loved her; and two[FN#4] years passed over them whilst in this condition, nor was there in all Cufa a fairer girl than Naomi, or a sweeter or a more graceful. As she grew up she learnt the Koran and read works of science and excelled in music and playing upon all kinds of instruments; and in the beauty of her singing she surpassed all the folk of her time. Now one day as she sat with her husband in the wine chamber, she took the lute, tightened the strings, and sang these two couplets,
There once lived in the city of Cufa a man named Al-Rabi'a bin Hатim, who was one of the prominent figures in town, wealthy and healthy. Heaven had blessed him with a son, whom he named Ni'amah Allah. One day, while in the slave market, he saw a woman for sale holding a beautiful little girl on her arm. He called over the broker and asked, “How much for this woman and her daughter?” The broker replied, “Fifty dinars.” Al-Rabi'a said, “Draw up the sales contract, take the money, and give it to her owner.” He then paid the broker and took the woman and her child home. When his wife, the daughter of his uncle, saw the slave, she asked her husband, “Oh my cousin, who is this girl?” He replied, “Truly, I bought her for the sake of the little one she’s holding; once she grows up, there won’t be anyone like her for beauty, either among the Arabs or the non-Arabs.” His wife agreed, saying, “You are right,” and then asked the woman, “What’s your name?” She replied, “Oh my lady, my name is Tauflнk.” “And what’s your daughter’s name?” she asked. The slave answered, “Sa'ad, the happy.” Her mistress said, “You speak the truth; you are indeed happy, and so is the one who bought you.” Then she asked her husband, “Oh my cousin, what will you name her?” He replied, “Whatever you choose.” So she said, “Let’s call her Naomi,” to which he responded, “That's a good choice.” Little Naomi grew up alongside Al-Rabi'a’s son Ni'amah, so to speak, until they both turned ten, and each became more handsome than the other. The boy would call her, “Oh my sister!” and she would respond, “Oh my brother!” until Al-Rabi'a told Ni'amah, “Oh my son, Naomi is not your sister but your slave. I bought her in your name while you were still an infant; so from today, don’t call her sister anymore.” Ni'amah replied, “If that’s the case, I will take her as my wife.” He then went to his mother and told her about it, and she said, “Oh my son, she is your handmaid.” So he married her and consummated the marriage, and they lived like this for two years; there was no girl fairer than Naomi in all of Cufa, nor was there one sweeter or more graceful. As she grew, she learned the Quran, studied various sciences, and excelled in music and playing different instruments, surpassing everyone in her singing abilities. One day, as she sat with her husband in the wine chamber, she picked up the lute, tightened the strings, and sang these two couplets,
"While thou'rt my lord whose bounty's my estate, * A sword
whereby my woes to annihilate,
Recourse I never need to Amru or Zayd,[FN#5] * Nor aught save
thee if way to me grow strait!"
"While you’re my lord whose generosity is my fortune, * A sword
that can wipe out my troubles,
I never need to turn to Amru or Zayd,[FN#5] * Nor anything
but you if my path becomes narrow!"
Ni'amah was charmed with these verses and said to her, "By my life, O Naomi, sing to us with the tambourine and other instruments!" So she sang these couplets to a lively measure,
Ni'amah was delighted by these verses and said to her, "By my life, Naomi, play the tambourine and other instruments for us!" So she sang these couplets to a lively tune,
"By His life who holds my guiding rein, I swear * I'll meet on
love ground parlous foe nor care:
Good sooth I'll vex revilers, thee obey * And quit my slumbers
and all joy forswear:
And for thy love I'll dig in vitals mine * A grave, nor shall my
vitals weet 'tis there!"
"By the life of the one who guides me, I swear I'll confront a dangerous enemy on love's battlefield; I truly will annoy those who insult you, obey you, and give up my sleep and all joy. For your love, I'll dig a grave in my own heart, and my heart won't even know it's there!"
And Ni'amah exclaimed, "Heaven favoured art thou, O Naomi!" But whilst they led thus the most joyous life, behold! Al-Hajjбj,[FN#6] the Viceroy of Cufa said to himself, "Needs must I contrive to take this girl named Naomi and send her to the Commander of the Faithful, Abd al-Malik bin Marwбn, for he hath not in his palace her like for beauty and sweet singing." So he summoned an old woman of the duennas of his wives and said to her, "Go to the house of Al-Rabi'a and foregather with the girl Naomi and combine means to carry her off; for her like is not to be found on the face of the earth." She promised to do his bidding; the next morning she donned the woollen clothes of a devotee and hung around her neck a rosary of beads by the thousand; and, henting in hand a staff and a leather water bottle of Yamani manufacture.— And Shahrazad perceived the dawn of day and ceased to say her permitted say.
And Ni'amah exclaimed, "Heaven has favored you, O Naomi!" But while they were living this most joyful life, suddenly! Al-Hajjaj, the Viceroy of Cufa, said to himself, "I must find a way to take this girl named Naomi and send her to the Commander of the Faithful, Abd al-Malik bin Marwan, because he has no one in his palace like her for beauty and sweet singing." So he called an old woman from the attendants of his wives and said to her, "Go to Al-Rabi'a's house, meet up with the girl Naomi, and come up with a plan to take her away; there is no one like her in the world." She agreed to do his bidding; the next morning, she put on the woolen clothes of a devoted person and hung a rosary of thousands of beads around her neck; and, holding a staff and a leather water bottle made in Yemen. — And Shahrazad noticed the dawn of day and stopped speaking her permitted speech.
When it was the Two Hundred and Thirty-eighth Night,
When it was the 238th Night,
She said, It hath reached me, O auspicious King, that the old woman promised to do the bidding of Al-Hajjaj, and whenas it was morning she donned the woollen clothes of a devotee[FN#7] and hung around her neck a rosary of beads by the thousand and hent in hand a staff and a leather water bottle of Yamani manufacture and fared forth crying, "Glory be to Allah! Praised be Allah! There is no god but the God! Allah is Most Great! There is no Majesty and there is no Might save in Allah, the Glorious, the Great!" Nor did she leave off her lauds and her groaning in prayer whilst her heart was full of guile and wiles, till she came to the house of Ni'amah bin al-Rabi'a at the hour of noon prayer, and knocked at the door. The doorkeeper opened and said to her, "What dost thou want?" Quoth she, "I am a poor pious woman, whom the time of noon prayer hath overtaken, and fief would I pray in this blessed place." Answered the porter, "O old woman, this is no mosque nor oratory, but the house of Ni'amah son of al Rabi'a." She replied, "I know there is neither cathedral-mosque nor oratory like the house of Ni'amah bin al-Rabi'a. I am a chamberwoman of the palace of the Prince of True Believers and am come out for worship and the visitation of Holy Places." But the porter rejoined, "Thou canst not enter;" and many words passed between them, till at last she caught hold and hung to him saying, "Shall the like of me be denied admission to the house of Ni'amah bin al-Rabi'a, I who have free access to the houses of Emirs and Grandees?" Anon, out came Ni'amah and, hearing their loud language, laughed and bade the old woman enter after him. So she followed him into the presence of Naomi, whom she saluted after the godliest and goodliest fashion, and, when she looked on her, she was confounded at her exceeding seemliness and said to her, "O my lady, I commend thee to the safeguard of Allah, who made thee and thy lord fellows in beauty and loveliness!" Then she stood up in the prayer niche and betook herself to inclination and prostration and prayer, till day departed and night darkened and starkened, when Naomi said to her, "O my mother, rest thy legs and feet awhile." Replied the old woman "O my lady, whoso seeketh the world to come let him weary him in this world, and whoso wearieth not himself in this world shall not attain the dwellings of the just in the world to come." Then Naomi brought her food and said to her, "Eat of my bread and pray Heaven to accept my penitence and to have mercy on me." But she cried, "O my lady, I am fasting. As for thee, thou art but a girl and it befitteth thee to eat and drink and make merry; Allah be indulgent to thee!; for the Almighty saith: All shall be punished except him who shall repent and believe and shall work a righteous work."[FN#8] So Naomi continued sitting with the old woman in talk and presently said to Ni'amah, "O my lord, conjure this ancient dame to sojourn with us awhile, for piety and devotion are imprinted on her countenance." Quoth he, "Set apart for her a chamber where she may say her prayers; and suffer no one to go in to her: peradventure, Allah (extolled and exalted be He!) shall prosper us by the blessing of her presence and never separate us." So the old woman passed her night in praying and reciting the Koran; and when Allah caused the morn to dawn, she went in to Ni'amah and Naomi and, giving them good morning, said to them, "I pray Allah have you in His holy keeping!" Quoth Naomi, "Whither away, O my mother? My lord hath bidden me set apart for thee a chamber, where thou mayst seclude thee for thy devotions." Replied the old woman, "Allah give him long life, and continue His favour to you both! But I would have you charge the doorkeeper not to stay my coming in to you; and, Inshallah! I will go the round of the Holy Places and pray for you two at the end of my devotions every day and night." Then she went out (whilst Naomi wept for parting with her knowing not the cause of her coming), and returned to Al-Hajjaj who said to her, "As thou do my bidding soon, thou shalt have of me abundant good." Quoth she, "I ask of thee a full month;" and quoth he "Take the month." Thereupon the old hag fell to daily visiting Ni'amah's house and frequented his slave-wife, Naomi.— And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, “It has come to my attention, O wise King, that the old woman agreed to do Al-Hajjaj's bidding. When morning came, she put on the woolen clothes of a devotee and strung a rosary of a thousand beads around her neck. She took a staff and a leather water bottle made in Yemen and went out, shouting, ‘Glory be to Allah! Praise be to Allah! There is no god but God! Allah is Most Great! There is no majesty and no power except in Allah, the Glorious, the Great!’ She continued her praises and prayers, even though her heart was filled with deceit, until she arrived at the house of Ni’amah bin al-Rabi’a at noon prayer time and knocked on the door. The doorkeeper opened and asked, ‘What do you want?’ She answered, ‘I am a poor pious woman, and I’ve come for the noon prayer—I just wish to pray in this blessed place.’ The porter replied, ‘O old woman, this is not a mosque or a prayer hall; it is the home of Ni’amah son of al-Rabi’a.’ She retorted, ‘I know there is no place of worship quite like Ni’amah bin al-Rabi’a's house. I am a chambermaid in the palace of the Prince of True Believers, and I have come to worship and visit holy places.’ But the porter insisted, ‘You cannot enter.’ They exchanged many words until finally she clung to him, saying, ‘Will someone like me be denied entry to Ni’amah bin al-Rabi’a’s house, when I have free access to the homes of Emirs and nobles?’ Just then, Ni’amah came out, and hearing their loud conversation, he laughed and told the old woman to enter with him. She followed him into the presence of Naomi, whom she greeted in the most respectful and reverent manner. Upon seeing her, she was struck by her extraordinary beauty and said, ‘O my lady, I commend you to Allah’s protection, who has made you and your lord equally beautiful!’ Then she stood in the prayer niche and began her prayers, bowing and prostrating, until day turned to night. Naomi said to her, ‘O my mother, rest your legs and feet for a while.’ The old woman replied, ‘O my lady, whoever seeks the afterlife should tire themselves in this world, for those who do not tire themselves here will not reach the homes of the righteous in the hereafter.’ Then Naomi brought her food and said, ‘Eat from my bread and pray that Heaven accepts my repentance and has mercy on me.’ But she replied, ‘O my lady, I am fasting. You are just a girl; it’s fitting for you to eat and drink and enjoy yourself. May Allah be kind to you! For the Almighty said: All shall be punished except those who repent, believe, and do righteous deeds.’ So Naomi kept talking with the old woman and then said to Ni’amah, ‘O my lord, please convince this old lady to stay with us for a while, for piety and devotion are evident on her face.’ He said, ‘Prepare a room for her to pray in, and let no one disturb her; perhaps Allah (exalted and glorified be He!) will bless us with her presence and never let us part from her.’ So the old woman spent the night praying and reciting the Qur’an. When dawn broke, she went to Ni’amah and Naomi and, wishing them a good morning, said, ‘I pray Allah keeps you both in His holy care!’ Naomi asked, ‘Where are you going, O my mother? My lord has asked me to prepare a room for you to quietly devote yourself to your prayers.’ The old woman replied, ‘May Allah grant him long life and keep His blessings upon you both! But I need you to tell the doorkeeper not to stop me from coming in to visit you. Inshallah! I will visit the Holy Places and pray for you both at the end of my devotions every day and night.’ Then she left (while Naomi wept over parting with her, unaware of the reason for her visit) and returned to Al-Hajjaj, who said to her, ‘If you do my bidding soon, I will reward you generously.’ She said, ‘I ask for a full month;’ and he replied, ‘Take the month.’ After that, the old woman began to visit Ni’amah’s house daily and spent time with his slave-wife, Naomi. — And Shahrazad noticed the dawn of day and stopped her story.
When it was the Two Hundred and Thirty-ninth Night,
When it was the 239th Night,
She said, It hath reached me, O auspicious King, that the old hag fell to visiting daily Ni'amah's house and frequenting his slave wife, Naomi; and both ceased not to honour her, and she used to go in to them morning and evening and all in the house respected her till, one day, being alone with Naomi, she said to her, "O my lady! by Allah, when I go to the Holy Places, I will pray for thee; and I only wish thou wert with me, that thou mightest look on the Elders of the Faith who resort thither, and they should pray for thee, according to thy desire." Naomi cried, "I conjure thee by Allah take me with thee!"; and she replied, "Ask leave of thy mother in law, and I will take thee." So Naomi said to her husband's mother, "O my lady, ask my master to let us go forth, me and thee, one day with this my old mother, to prayer and worship with the Fakirs in the Holy Places." Now when Ni'amah came in and sat down, the old woman went up to him and would have kissed his hand, but he forbade her; so she invoked blessings[FN#9] on him and left the house. Next day she came again, in the absence of Ni'amah, and she addressed Naomi, saying, "We prayed for thee yesterday; but arise now and divert thyself and return ere thy lord come home." So Naomi said to her mother-in-law, "I beseech thee, for Allah's sake, give me leave to go with this pious woman, that I may sight the saints of Allah in the Holy Places, and return speedily ere my lord come back." Quoth Ni'amah's mother, "I fear lest thy lord know;" but said the old woman, "By Allah, I will not let her take seat on the floor; no, she shall look, standing on her feet, and not tarry." So she took the damsel by guile and, carrying her to Al-Hajjaj's palace, told him of her coming, after placing her in a lonely chamber; whereupon he went in to her and, looking upon her, saw her to be the loveliest of the people of the day, never had he beheld her like. Now when Naomi caught sight of him she veiled her face from him; but he left her not till he had called his Chamberlain, whom he commanded to take fifty horsemen; and he bade him mount the damsel on a swift dromedary, and bear her to Damascus and there deliver her to the Commander of the Faithful, Abd al-Malik bin Marwan. Moreover, he gave him a letter for the Caliph, saying, "Bear him this letter and bring me his answer and hasten thy return to me." So the Chamberlain, without losing time, took the damsel (and she tearful for separation from her lord) and, setting out with her on a dromedary, gave not over journeying till he reached Damascus. There he sought audience of the Commander of the Faithful and, when it was granted, the Chamberlain delivered the damsel and reported the circumstance. The Caliph appointed her a separate apartment and going into his Harim, said to his wife, "Al Hajjaj hath bought me a slave-girl of the daughters of the Kings of Cufa[FN#10] for ten thousand dinars, and hath sent me this letter."— And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "I've heard, O great King, that the old woman started visiting Ni'amah's house every day and spending time with his slave wife, Naomi. They both continued to honor her, and she would go in to see them morning and evening, and everyone in the house respected her. One day, while alone with Naomi, she said to her, 'O my lady! I swear by Allah, when I go to the Holy Places, I'll pray for you; I just wish you could come with me so you could see the Elders of the Faith who gather there, and they could pray for you as you wish.' Naomi responded, 'I beg you by Allah, take me with you!' She replied, 'Ask your mother-in-law for permission, and I'll take you.' So Naomi went to her husband’s mother and said, 'O my lady, please ask my husband if we can go out, the two of us, one day with my old mother, to pray and worship with the Fakirs at the Holy Places.' When Ni'amah arrived and sat down, the old woman approached him and tried to kiss his hand, but he stopped her. So she blessed him and left the house. The next day, she returned while Ni'amah was out and told Naomi, 'We prayed for you yesterday; now get up, enjoy yourself, and come back before your husband returns home.' Naomi said to her mother-in-law, 'I plead with you, for Allah's sake, let me go with this good woman to see the saints of Allah in the Holy Places, and I'll return quickly before my husband gets back.' Ni'amah's mother said, 'I'm afraid your husband will find out.' But the old woman said, 'I swear by Allah, I won’t let her sit on the floor; no, she'll stand and look, but she won't stay long.' So she tricked the girl and took her to Al-Hajjaj's palace, telling him she had arrived, after placing her in a secluded room. He went in to see her and found her to be the most beautiful of people; he had never seen anyone like her. When Naomi saw him, she covered her face, but he didn’t let her go until he called his Chamberlain and ordered him to take fifty horsemen. He instructed him to put the girl on a fast dromedary and take her to Damascus, delivering her to the Commander of the Faithful, Abd al-Malik bin Marwan. He also gave him a letter for the Caliph, saying, 'Take this letter to him and bring back his response quickly.' So the Chamberlain wasted no time, took the weeping girl (upset at leaving her husband), and set off with her on a dromedary, traveling without stopping until he got to Damascus. There, he requested an audience with the Commander of the Faithful, and when it was granted, the Chamberlain presented the girl and explained the situation. The Caliph set her up in her own room and, going into his Harim, told his wife, 'Al Hajjaj has bought me a slave girl from the royal family of Kufa for ten thousand dinars and has sent me this letter.'— And Shahrazad noticed the break of day and stopped her permitted tale."
When it was the Two Hundred and Fortieth Night,
When it was the 240th Night,
She said, It hath reached me, O auspicious King, that when the Caliph acquainted his wife with the story of the slave-girl, she said to him, "Allah increase to thee His favour!" Then the Caliph's sister went in to the supposed slave-girl and, when she saw her, she said, "By Allah, not unlucky is the man who hath thee in his house, were thy cost an hundred thousand dinars!" And Naomi replied, "O fair of face, what King's palace is this, and what is the city?" She answered, "This is the city of Damascus, and this is the palace of my brother, the Commander of the Faithful, Abd al-Malik bin Marwan.[FN#11]" Then she resumed, "Didst thou not know all this?" Naomi said, "By Allah, O my lady, I had no knowledge of it!"; when the other asked, "And he who sold thee and took thy price did he not tell thee that the Caliph had bought thee?" Now when Naomi heard these words, she shed tears and said to herself, "Verily, I have been tricked and the trick hath succeeded," adding to herself, "If I speak, none will credit me; so I will hold my peace and take patience, for I know that the relief of Allah is near." Then she bent her head for shame, and indeed her cheeks were tanned by the journey and the sun. So the Caliph's sister left her that day and returned to her on the morrow with clothes and necklaces of jewels, and dressed her; after which the Caliph came in to her and sat down by her side, and his sister said to him, "Look on this handmaid in whom Allah hath conjoined every perfection of beauty and loveliness." So he said to Naomi, "Draw back the veil from thy face;" but she would not unveil, and he beheld not her face. However, he saw her wrists and love of her entered his heart; and he said to his sister, "I will not go in unto her for three days, till she be cheered by thy converse." Then he arose and left her, but Naomi ceased not to brood over her case and sigh for her separation from her master, Ni'amah, till she fell sick of a fever during the night and ate not nor drank; and her favour faded and her charms were changed. They told the Caliph of this and her condition grieved him; so he visited her with physicians and men of skill, but none could come at a cure for her. This is how it fared with her; but as regards Ni'amah, when he returned home he sat down on his bed and cried, "Ho, Naomi!" But she answered not; so he rose in haste and called out, yet none came to him, as all the women in the house had hidden themselves for fear of him. Then he went out to his mother, whom he found sitting with her cheek on her hand, and said to her, "O my mother, where is Naomi?" She answered, "O my son, she is with one who is worthier than I to be trusted with her, namely, the devout old woman; she went forth with her to visit devotionally the Fakirs and return." Quoth Ni'amah, "Since when hath this been her habit and at what hour went she forth?" Quoth his mother, "She went out early in the morning." He asked, "And how camest thou to give her leave for this?"; and she answered, "O my son, 'twas she persuaded me." "There is no Majesty and there is no Might save in Allah, the Glorious, the Great!" exclaimed Ni'amah and, going forth from his home in a state of distraction, he repaired to the Captain of the Watch to whom said he, "Doss thou play tricks upon me and steal-my slave-girl away from my house? I will assuredly complain of thee to the Commander of the Faithful." Said the Chief of Police, "Who hath taken her?" and Ni'amah replied, "An old woman of such and such a mien, clad in woollen raiment and carrying a rosary of beads numbered by thousands." Rejoined the other, "Find me the old woman and I will get thee back thy slave-girl." "And who knows the old woman?" retorted Ni'amah. "And who knows the hidden things save Allah (may He be extolled and exalted!)?" cried the Chief, who knew her for Al-Hajjaj's procuress. Cried Ni'amah, "I look to thee for my slave-girl, and Al-Hajjaj shall judge between thee and me;" and the Master of Police answered, "Go to whom thou wilt." So Ni'amah went to the palace of Al-Hajjaj, for his father was one of the chief men of Cufa; and, when he arrived there, the Chamberlain went in to the Governor and told him the case; whereupon Al-Hajjaj said, "Hither with him!" and when he stood before him enquired, "What be thy business?" Said Ni'amah, "Such and such things have befallen me;" and the Governor said, "Bring me the Chief of Police, and we will commend him to seek for the old woman." Now he knew that the Chief of Police was acquainted with her; so, when he came, he said to him, "I wish thee to make search for the slave-girl of Ni'amah son of Al-Rabi'a." And he answered, "None knoweth the hidden things save Almighty Allah." Rejoined Al-Hajjaj, "There is no help for it but thou send out horsemen and look for the damsel in all the roads, and seek for her in the towns."—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "I've heard, O blessed King, that when the Caliph told his wife about the slave-girl, she responded, 'May Allah bless you with His favor!' Then the Caliph's sister visited the supposed slave-girl and, upon seeing her, exclaimed, 'By Allah, the man who has you in his home is not unfortunate, even if you cost a hundred thousand dinars!' And Naomi asked, 'O beautiful one, what King's palace is this, and what city is this?' She replied, 'This is the city of Damascus, and this is my brother's palace, the Commander of the Faithful, Abd al-Malik bin Marwan.' Then she continued, 'Did you not know all this?' Naomi said, 'By Allah, O my lady, I had no clue about it!' The other asked, 'Did the one who sold you and took your price not tell you that the Caliph had bought you?' When Naomi heard these words, she cried and thought to herself, 'Truly, I have been deceived and the trick has succeeded,' adding, 'If I speak, no one will believe me; so I will remain silent and be patient, for I know that Allah's relief is near.' Then she lowered her head in shame, and indeed her cheeks were tanned from the journey and sun. So the Caliph's sister left her that day and returned the next with clothes and jewelry, dressing her; after which the Caliph came in and sat beside her. His sister said to him, 'Look at this maidservant in whom Allah has combined all perfection of beauty and charm.' He said to Naomi, 'Draw back the veil from your face,' but she refused to unveil, and he did not see her face. However, he caught sight of her wrists, and love for her filled his heart; he told his sister, 'I won't go in to her for three days, until she is comforted by your company.' Then he got up and left her, but Naomi kept thinking about her situation and sighing for her separation from her master, Ni'amah, until she fell ill with a fever during the night and ate and drank nothing; her beauty faded and her charm changed. They informed the Caliph of this, and he was troubled by her condition; he sent physicians and skilled men to visit her, but none could cure her. This is how things were for her; as for Ni'amah, when he returned home, he sat on his bed and called out, 'Hey, Naomi!' But she did not respond. He quickly got up and shouted again, but no one came to him, as all the women in the house had hidden, fearing him. He then went to his mother, who was sitting with her cheek on her hand, and he asked, 'O my mother, where is Naomi?' She replied, 'O my son, she is with someone more worthy than I to care for her, the pious old woman; she went out with her to visit the Fakirs and will return.' Ni'amah asked, 'Since when has this been her habit and at what time did she leave?' His mother said, 'She left early in the morning.' He pressed, 'And how did you allow her to do this?' She answered, 'O my son, she persuaded me.' 'There is no Majesty and no Might except in Allah, the Glorious, the Great!' exclaimed Ni'amah, and in a state of distress, he left his home to go to the Captain of the Watch, saying, 'Are you playing tricks on me and taking my slave-girl away from my house? I will definitely complain to the Commander of the Faithful.' The Chief of Police asked, 'Who has taken her?' and Ni'amah replied, 'An old woman of such and such appearance, dressed in woolen clothing and carrying a rosary with thousands of beads.' The other replied, 'Find the old woman and I will get your slave-girl back.' 'And who knows the old woman?' Ni'amah retorted. 'And who knows the hidden things except Allah (may He be praised and exalted!)?' the Chief exclaimed, knowing her as Al-Hajjaj's procurer. Ni'amah said, 'I rely on you for my slave-girl, and Al-Hajjaj will judge between you and me,' and the Chief of Police responded, 'Go to whom you wish.' So Ni'amah went to Al-Hajjaj's palace, as his father was one of the chief men of Kufa; when he arrived, the Chamberlain went to the Governor and reported the situation; whereupon Al-Hajjaj said, 'Bring him in!' When Ni'amah stood before him, Al-Hajjaj asked, 'What is your business?' Ni'amah said, 'These things have happened to me,' and the Governor replied, 'Bring me the Chief of Police, and we will urge him to search for the old woman.' He knew that the Chief of Police was familiar with her; when he arrived, Al-Hajjaj said to him, 'I want you to look for Ni'amah's slave-girl, the son of Al-Rabi'a.' The Chief answered, 'None knows the hidden things except Almighty Allah.' Al-Hajjaj responded, 'You must send out horsemen and search for the girl along all the roads, and seek for her in the towns.'—And Shahrazad noticed dawn breaking and stopped her permitted story.
When it was the Two Hundred and Forty-First Night,
When it was the 241st night,
She said, It hath reached me, O auspicious King, that Al-Hajjaj said to the Captain of the Watch, "There is no help for it but thou send out horsemen, and look for the damsel on all the roads and seek for her in the towns." Then he turned to Ni'amah and said to him, "And thy slave-girl return not, I will give thee ten slave-girls from my house and ten from that of the Chief of Police." And he again bade the Captain of the Watch, "Go and seek for the girl." So he went out, and Ni'amah returned home full of trouble and despairing of life; for he had now reached the age of fourteen and there was yet no hair on his side cheeks. So he wept and lamented and shut himself up from his household; and ceased not to weep and lament, he and his mother, till the morning, when his father came in to him and said, "O my son, of a truth, Al-Hajjaj hath put a cheat upon the damsel and hath taken her; but from hour to hour Allah giveth relief." However grief redoubled on Ni'amah, so that he knew not what he said nor knew he who came in to him, and he fell sick for three months his charms were changed, his father despaired of him and the physicians visited him and said, "There is no remedy for him save the damsel." Now as his father was sitting one day, behold he heard tell of a skillful Persian physician, whom the folk gave out for perfect in medicine and astrology and geomancy. So Al-Rabi'a sent for him and, seating him by his side, entreated him with honour and said to him, "Look into my son's case." Thereupon quoth he to Ni'amah, "Give me thy hand." The young man gave him his hand and he felt his pulse and his joints and looked in his face; then he laughed and, turning to his father, said, "Thy son's sole ailment is one of the heart."[FN#12] He replied, Thou sayest sooth, O sage, but apply thy skill to his state and case, and acquaint me with the whole thereof and hide naught from me of his condition." Quoth the Persian, "Of a truth he is enamoured of a slave-girl and this slave-girl is either in Bassorah or Damascus; and there is no remedy for him but reunion with her." Said Al-Rabi'a, "An thou bring them together, thou shalt live all thy life in wealth and delight." Answered the Persian, "In good sooth this be an easy matter and soon brought about," and he turned to Ni'amah and said to him, "No hurt shall befall thee; so be of good cheer and keep thine eyes cool and clear." Then quoth he to Al-Rabi'a, "Bring me out four thousand dinars of your money;" so he gave them to him, and he added, "I wish to carry thy son with me to Damascus; and Almighty Allah willing, I will not return thence but with the damsel." Then he turned to the youth and asked, "What is thy name?"; and he answered "Ni'amah." Quoth the Persian, "O Ni'amah, sit up and be of good heart, for Allah will reunite thee with the damsel." And when he sat up the leach continued, "Be of good cheer for we set out for Damascus this very day: put thy trust in the Lord and eat and drink and be cheerful so as to fortify thyself for travel." Upon this the Persian began making preparation of all things needed, such as presents and rarities; and he took of Al-Rabi'a in all the sum of ten thousand dinars, together with horses and camels and beasts of burden and other requisites. Then Ni'amah farewelled his father and mother and journeyed with the physician to Aleppo. They could find no news of Naomi there so they fared on to Damascus, where they abode three days, after which the Persian took a shop and he adorned even the shelves with vessels of costly porcelain, with covers of silver, and with gildings and stuffs of price. Moreover, he set before himself vases and flagons of glass full of all manner of ointments and ups, and he surrounded them with cups of crystal—and, placing astrolabe and geomantic tablet facing him, he donned a physician's habit and took his seat in the shop. Then he set Ni'amah standing before him clad in a shirt and gown of silk and, girding his middle with a silken kerchief gold-embroidered, said to him, "O Ni'amah, henceforth thou art my son; so call me naught but sire, and I will call thee naught but son." And he replied, "I hear and I obey." Thereupon the people of Damascus flocked to the Persian's shop that they might gaze on the youth's goodliness and the beauty of the shop and its contents, whilst the physician spoke to Ni'amah in Persian and he answered him in the same tongue, for he knew the language, after the wont of the sons of the notables. So that Persian doctor soon became known among the townsfolk and they began to acquaint him with their ailments, and he to prescribe for them remedies. Moreover, they brought him the water of the sick in phials,[FN#13] and he would test it and say, "He, whose water this is, is suffering from such and such a disease," and the patient would declare, "Verily this physician sayeth sooth." So he continued to do the occasions of the folk and they to flock to him, till his fame spread throughout the city and into the houses of the great. Now, one day as he sat in his-shop, behold, there came up an old woman riding on an ass with a stuffed saddle of brocade embroidered with jewels; and, stopping before the Persian's shop, drew rein and beckoned him, saying, "Take my hand." He took her hand, and she alighted and asked him "Art thou the Persian physician from Irak?" "Yes," answered he, and she said, "Know that I have a sick daughter." Then she brought out to him a phial—and the Persian looked at it and said to her, "O my mistress, tell me thy daughter's name, that I may calculate her horoscope and learn the hour in which it will befit her to drink medicine." She replied, "O my brother the Persian,[FN#14] her name is Naomi."— And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I have heard, O great King, that Al-Hajjaj instructed the Captain of the Watch, 'You must send out horsemen to search for the girl on all the roads and in the towns.' Then he turned to Ni'amah and said, 'If your slave-girl does not return, I will give you ten slave-girls from my house and ten from the Chief of Police.' He then told the Captain of the Watch again, 'Go and look for the girl.' So he left, and Ni'amah went home, filled with trouble and despair; for he was now fourteen and had yet no hair on his cheeks. He wept and mourned, shutting himself away from his family, and he and his mother kept crying until morning. When his father came to him, he said, 'My son, truly, Al-Hajjaj has tricked the girl and has taken her; but hour by hour, Allah provides relief.' However, Ni'amah's grief only grew heavier, and he lost track of what he was saying and who came to see him, ultimately falling ill for three months. His appearance changed, his father despaired for him, and the doctors visited him, saying, 'There is no remedy for him except for the girl.' One day, while his father was sitting, he heard of a skilled Persian physician known for being expert in medicine, astrology, and geomancy. Al-Rabi'a summoned him, seated him beside him, and treated him with respect, saying, 'Examine my son's condition.' The physician asked Ni'amah, 'Give me your hand.' The young man obliged, and the physician checked his pulse and joints while looking at his face; then he laughed and turned to the father, saying, 'Your son's only ailment is a matter of the heart.' The father replied, 'You speak the truth, wise one, but apply your skills to his condition and tell me everything, hiding nothing from me.' The Persian replied, 'He is lovesick over a slave-girl, who is either in Bassorah or Damascus; and the only cure for him is to reunite him with her.' Al-Rabi'a said, 'If you bring them together, you will live a life of wealth and joy.' The Persian answered, 'This is indeed an easy task that can be done quickly,' and then he turned to Ni'amah and said, 'No harm will come to you; stay cheerful and clear-headed.' Then he addressed Al-Rabi'a, 'Bring me four thousand dinars from your funds;' and Al-Rabi'a gave them to him. The physician added, 'I want to take your son to Damascus; and with the will of Almighty Allah, I will not return without the girl.' Turning to the youth, he asked, 'What is your name?' and Ni'amah replied, 'Ni'amah.' The Persian said, 'O Ni'amah, sit up and be of good cheer, for Allah will reunite you with the girl.' When he sat up, the physician continued, 'Be joyful, for we leave for Damascus today: put your trust in the Lord, eat, drink, and be happy to prepare for our journey.' With that, the Persian began to prepare everything needed, including presents and valuables, collecting a total of ten thousand dinars from Al-Rabi'a, as well as horses, camels, and other supplies. Ni'amah then bid farewell to his parents and traveled with the physician to Aleppo. They found no news of Naomi there, so they continued on to Damascus, where they stayed for three days. After that, the Persian took a shop and decorated it with expensive porcelain, silver-covered containers, and precious fabrics. He arranged vases and glass flasks filled with various ointments and oils, surrounded by crystal cups; and placing an astrolabe and geomantic tablet in front of him, he donned a physician's robe and took his seat in the shop. Next, he stood Ni'amah before him, dressed in a silk shirt and gown, securing his waist with a gold-embroidered silk belt, and said, 'O Ni'amah, from now on, you are my son; call me only 'father,' and I will call you only 'son.' He replied, 'I hear and I obey.' The people of Damascus soon flocked to the Persian's shop, admiring the youth’s attractiveness and the shop's beauty and contents, while the physician conversed with Ni'amah in Persian, to which Ni'amah responded, as he knew the language like the sons of the nobles. The Persian doctor quickly gained a reputation among the townspeople, who started to tell him about their ailments, and he would offer remedies. They brought him the urine from the sick in vials, and he would examine it and say, 'The owner of this sample is suffering from such and such an illness,' and the patient would confirm, 'Indeed, this physician is telling the truth.' He continued to serve the people, and they kept coming to him until his fame spread throughout the city and even into the houses of the powerful. Then one day while he was sitting in his shop, an old woman came riding an ass equipped with a richly embroidered saddle. She stopped in front of the Persian's shop, reined in, and called him, saying, 'Take my hand.' He helped her down and asked, 'Are you the Persian physician from Irak?' 'Yes,' he replied, and she said, 'Know that I have a sick daughter.' Then she presented a vial to him, and the Persian examined it and told her, 'O my lady, tell me your daughter's name, so I can calculate her horoscope and determine the best time for her to take the medicine.' She replied, 'O my brother the Persian, her name is Naomi.' — And Shahrazad noticed the dawn of day and stopped her story at this point.
When it was the Two Hundred and Forty-second Night,
When it was the 242nd Night,
She said, It hath reached me, O auspicious King, that when the Persian heard the name of Naomi, he fell to calculating and writing on his hand and presently said, "O my lady, I cannot prescribe a medicine for her till I know what country woman she is, because of the difference of climate: so tell me in what land she was brought up and what is her age." The old woman replied "She is fourteen years old and she was brought up in Cufa of Irak." He asked, "And how long hath she sojourned in this country?" "But a few months," answered she. Now when Ni'amah heard the old woman's words and recognised the name of his slave- girl, his heart fluttered and he was like to faint. Then said the Persian, "Such and such medicines will suit her case;" and the old woman rejoined, "Then make them up and give me what thou hast mentioned, with the blessing of Almighty Allah." So saying, she threw upon the shop board ten gold pieces, and he looked at Ni'amah and bade him prepare the necessary drugs; whereupon she also looked at the youth and exclaimed, "Allah have thee in his keeping, O my son! Verily, she favoureth thee in age and mien." Then said she to the physician, "O my brother the Persian, is this thy slave or thy son?" "He is my son," answered he. So Ni'amah put up the medicine and, placing it in a little box, took a piece of paper and wrote thereon these two couplets,[FN#15]
She said, "I’ve heard, O kind King, that when the Persian heard the name Naomi, he started calculating and writing on his hand, and then said, 'My lady, I can’t prescribe a medicine for her until I know where she’s from because the climate matters. So please tell me where she grew up and how old she is.' The old woman replied, 'She is fourteen years old and was raised in Cufa of Irak.' He asked, 'And how long has she been in this country?' 'Just a few months,' she answered. When Ni'amah heard the old woman’s words and recognized the name of his slave-girl, his heart raced and he nearly fainted. Then the Persian said, 'These and these medicines will work for her,' and the old woman responded, 'Then prepare them and give me what you mentioned, with the blessing of Almighty Allah.' Saying this, she threw ten gold coins onto the counter, and he looked at Ni'amah and instructed him to prepare the necessary medicines. She also glanced at the youth and exclaimed, 'May Allah protect you, my son! Truly, she resembles you in age and appearance.' Then she turned to the doctor and asked, 'O my Persian brother, is this your slave or your son?' 'He is my son,' he answered. So Ni'amah packaged the medicine, placed it in a small box, took a piece of paper, and wrote down these two couplets,"
"If Naomi bless me with a single glance, * Let Su'adб sue and
Juml joy to
They said, "Forget her: twenty such thou'lt find." * But none is
like her—I will not forget!"
"If Naomi blesses me with just one look, * Let Su'ad sue and
Juml enjoy
They said, 'Forget her: you’ll find twenty just like her.' * But none is
like her—I will not forget!"
He pressed the paper into the box and, sealing it up, wrote upon the cover the following words in Cufic characters, "I am Ni'amah of al-Rabi'a of Cufa." Then he set it before the old woman who took it and bade them farewell and returned to the Caliph's palace, and when she went up with the drugs to the damsel she placed the little box of medicine at her feet, saying, "O my lady, know that there is lately come to our town a Persian physician, than whom I never saw a more skilful nor a better versed in matters of malady. I told him thy name, after showing him the water-bottle, and forthwith he knew thine ailment and prescribed a remedy. Then he bade his son make thee up this medicine; and there is not in Damascus a comelier or a seemlier youth than this lad of his, nor hath anyone a shop the like of his shop." So Naomi took the box and, seeing the names of her lord and his father written on the cover, changed colour and said to herself, "Doubtless, the owner of this shop is come in search of me." So she said to the old woman, "Describe to me this youth." Answered the old woman, "His name is Ni'amah, he hath a mole on his right eyebrow, is richly clad and is perfectly handsome." Cried Naomi, "Give me the medicine, whereon be the blessing and help of Almighty Allah!" So she drank off the potion (and she laughing) and said, "Indeed, it is a blessed medicine!" Then she sought in the box and, finding the paper, opened it, read it, understood it and knew that this was indeed her lord, whereas her heart was solaced and she rejoiced. Now when the old woman saw her laughing, she exclaimed, "This is indeed a blessed day!"; and Naomi said, "O nurse, I have a mind for something to eat and drink." The old woman said to the serving women, "Bring a tray of dainty viands for your mistress;" whereupon they set food before her and she sat down to eat. And behold in came the Caliph who, seeing her sitting at meat, rejoiced; and the old woman said to him, "O Commander of the Faithful, I give thee joy of thy hand maid Naomi's recovery! And the cause is that there is lately come to this our city a physician than whom I never saw a better versed in diseases and their remedies. I fetched her medicine from him and she hath drunken of it but once and is restored to health." Quoth he, "Take a thousand dinars and apply thyself to her treatment, till she be completely recovered." And he went away, rejoicing in the damsel's recovery, whilst the old woman betook herself to the Persian's house and delivered the thousand dinars, giving him to know that she was become the Caliph's slave and also handing him a letter which Naomi had written. He took it and gave the letter to Ni'amah, who at first sight knew her hand and fell down in a swoon. When he revived he opened the letter and found these words written therein: "From the slave despoiled of her Ni'amah, her delight; her whose reason hath been beguiled and who is parted from the core of her heart. But afterwards of a truth thy letter hath reached me and hath broadened my breast, and solaced my soul, even as saith the poet,
He pressed the paper into the box, sealed it, and wrote on the cover in Cufic script, "I am Ni'amah of al-Rabi'a of Cufa." Then he placed it in front of the old woman, who took it, said her goodbyes, and returned to the Caliph's palace. When she got to the room with the girl, she set the little medicine box at her feet, saying, "My lady, there's a Persian doctor who recently came to our town—I've never seen anyone more skilled or knowledgeable about sickness. I told him your name after showing him the water-bottle, and he immediately understood your illness and suggested a remedy. He asked his son to prepare this medicine for you, and there’s no one in Damascus as handsome or well-mannered as his son, nor does anyone have a shop like his." Naomi took the box and, noticing her lord's and his father's names on the cover, turned pale and thought, "Surely, the owner of this shop is searching for me." She asked the old woman, "Can you describe this young man?" The old woman replied, "His name is Ni'amah; he has a mole over his right eyebrow, is dressed richly, and is incredibly handsome." Naomi exclaimed, "Give me the medicine, may the blessing and help of Almighty Allah be upon it!" She quickly drank the potion and, laughing, said, "This is truly a blessed medicine!" Then she rummaged in the box and, finding the paper, opened it, read it, understood it, and realized it was indeed her lord, which comforted her and filled her with joy. When the old woman saw her laughing, she exclaimed, "Indeed, this is a blessed day!"; and Naomi said, "Oh nurse, I want something to eat and drink." The old woman told the maidservants, "Bring a tray of fine foods for your mistress;" so they set the table for her and she sat down to eat. Just then the Caliph entered, and seeing her at the table, he was pleased. The old woman said to him, "Oh Commander of the Faithful, I bring you news of your handmaid Naomi's recovery! The reason is that a physician has recently come to our city, one more knowledgeable about illnesses and their treatments than anyone I've seen. I brought her medicine from him, and she has taken it just once and is already well." He replied, "Here, take a thousand dinars and make sure she gets the best care until she is fully recovered." He left, delighted at the girl’s recovery, while the old woman hurried to the Persian’s house and handed over the thousand dinars, letting him know she had become the Caliph's slave, and also gave him a letter that Naomi had written. He took it and passed the letter to Ni'amah, who immediately recognized her handwriting and fainted. When he regained consciousness, he opened the letter and found these words: "From the slave who lost her Ni'amah, her joy; she whose mind has been twisted and who is separated from the core of her heart. But truly, your letter has reached me and has broadened my heart, comforting my soul, just as the poet says,"
"Thy note came: long lost hungers wrote that note, * Till drop
they sweetest scents for what they wrote:
Twas Moses to his mother's arms restored; * 'Twas Jacob's eye-
sight cured by Joseph's coat!"[FN#16]
"Your note arrived: long-forgotten desires inspired that note, * Until they let
go the sweetest scents for what they expressed:
It was Moses returned to his mother’s embrace; * It was Jacob’s vision-
restored by Joseph’s coat!"[FN#16]
When Ni'amah read these verses, his eyes ran over with tears and the old woman said to him, "What maketh thee to weep, O my son? Allah never cause thine eye to shed tears!" Cried the Persian, "O my lady, how should my son not weep, seeing that this is his slave-girl and he her lord, Ni'amah son of al-Rabi'a of Cufa; and her health dependeth on her seeing him, for naught aileth her but loving him.—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
When Ni'amah read these verses, tears filled his eyes, and the old woman said to him, "What makes you weep, my son? May Allah never let your eyes shed tears!" The Persian cried out, "Oh my lady, how can my son not weep, when this is his slave-girl and he is her lord, Ni'amah son of al-Rabi'a from Cufa; her well-being depends on seeing him, for nothing troubles her except her love for him." —And Shahrazad noticed the dawn of day and stopped speaking her allowed words.
When it was the Two Hundred and Forty-third Night,
When it was the 243rd Night,
She said, It hath reached me, O auspicious King, that the Persian cried out to the old woman, "How shall my son not weep, seeing that this is his slave-girl and he her lord, Ni'amah son of al-Rabi'a of Cufa; and the health of this damsel dependeth on her seeing him and naught aileth her but loving him. So, do thou, O my lady, take these thousand dinars to thyself and thou shalt have of me yet more than this; only look on us with eyes of rush; for we know not how to bring this affair to a happy end save through thee." Then she said to Ni'amah, "Say, art thou indeed her lord?" He replied, "Yes," and she rejoined, "Thou sayest sooth; for she ceaseth not continually to name thee." Then he told her all that had passed from first to last, and she said, "O youth, thou shalt owe thy reunion with her to none but myself." So she mounted and, at once returning to Naomi, looked in her face and laughed saying, "It is just, O my daughter, that thou weep and fall sick for thy separation from thy master, Ni'amah, son of Al-Rabi'a of Cufa." Quoth Naomi, "Verily, the veil hath been withdrawn for thee and the truth revealed to thee." Rejoined the old woman, "Be of good cheer and take heart, for I will assuredly bring you together, though it cost me my life." Then she returned to Ni'amah and said to him, "I went to thy slave- girl and conversed with her, and I find that she longeth for thee yet more than thou for her; for although the Commander of the Faithful is minded to become intimate with her, she refuseth herself to him. But if thou be stout of purpose and firm of heart, I will bring you together and venture my life for you, and play some trick and make shift to carry thee into the Caliph's palace, where thou shalt meet her, for she cannot come forth." And Ni'amah answered, "Allah requite thee with good!" Then she took leave of him and went back to Naomi and said, "Thy lord is indeed dying of love for thee and would fain see thee and foregather with thee. What sayest thou?" Naomi replied, "And I too am longing for his sight and dying for his love." Whereupon the old woman took a parcel of women's clothes and ornaments and, repairing to Ni'amah, said to him, "Come with me into some place apart." So he brought her into the room behind the shop where she stained his hands and decked his wrists and plaited his hair, after which she clad him in a slave-girl's habit and adorned him after the fairest fashion of woman's adornment, till he was as one of the Houris of the Garden of Heaven, and when she saw him thus she exclaimed, "Blessed be Allah, best of Creators! By Allah, thou art handsomer than the damsel.[FN#17] Now, walk with thy left shoulder forwards and thy right well behind, and sway thy hips from side to side."[FN#18] So he walked before her, as she bade him; and, when she saw he had caught the trick of woman's gait, she said to him, "Expect me tomorrow night, and Allah willing, I will take and carry thee to the palace. But when thou seest the Chamberlains and the Eunuchs be bold, and bow thy head and speak not with any, for I will prevent their speech; and with Allah is success!" Accordingly, when the morning dawned, she returned and, carrying him to the palace, entered before him and he after her step by step. The Chamberlain would have stopped his entering, but the old woman said to him, "O most ill omened of slaves, this is the handmaid of Naomi, the Caliph's favourite. How durst thou stay her when she would enter?" Then said she, "Come in, O damsel!"; and the old woman went in and they ceased not faring on, till they drew near the door leading to the inner piazza of the palace, when she said to him, "O Ni'amah, hearten thyself and take courage and enter and turn to the left: then count five doors and pass through the sixth, for it is that of the place prepared for thee. Fear nothing, and if any speak to thee, answer not, neither stop." Then she went up with him to the door, and the Chamberlain there on guard accosted her, saying "What damsel is this?"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, “I’ve heard, O great King, that the Persian called out to the old woman, ‘How can my son not cry when this is his slave-girl and he her master, Ni'amah son of al-Rabi'a from Cufa? The well-being of this girl depends on seeing him, and she suffers only from loving him. So, you, my lady, take these thousand dinars for yourself, and I will give you even more; just look at us with kindness, for we don’t know how to resolve this issue without you.’ Then she asked Ni'amah, ‘Are you really her master?’ He answered, ‘Yes,’ and she said, ‘You speak the truth; she constantly mentions you.’ He then explained everything that had happened, and she said, ‘O youth, your reunion with her will be due to no one but me.’ So she got on her horse and quickly returned to Naomi, looked at her and laughed, saying, ‘It’s only natural, my daughter, that you weep and fall sick from being apart from your master, Ni'amah son of Al-Rabi'a from Cufa.’ Naomi replied, ‘Truly, the truth has been revealed to you.’ The old woman said, ‘Be happy and stay strong, for I will definitely bring you two together, even if it costs me my life.’ Then she went back to Ni'amah and said to him, ‘I spoke to your slave-girl, and I found that she longs for you even more than you long for her. Even though the Commander of the Faithful wants to get close to her, she refuses him. But if you are resolute and determined, I’ll bring you together and risk my life for you. I’ll devise a plan to sneak you into the Caliph’s palace, where you can meet her since she can’t leave.’ Ni'amah replied, ‘May Allah reward you well!’ Then she took her leave and returned to Naomi, saying, ‘Your lord is indeed dying to see you and wishes to reunite with you. What do you say?’ Naomi answered, ‘I too long to see him and am dying for his love.’ The old woman then grabbed a bundle of women’s clothes and jewelry, went to Ni'amah, and said, ‘Come with me to a private space.’ So he took her to the room behind the shop, where she stained his hands, adorned his wrists, and styled his hair. After that, she dressed him in a slave-girl's attire and decorated him in the most attractive way, until he looked like one of the Houris of Paradise. When she saw him like this, she exclaimed, ‘Praise be to Allah, the best of creators! By Allah, you are more handsome than the girl.’ Now, walk with your left shoulder forward and your right arm back, swaying your hips.’ So he walked before her as she instructed, and when she noticed he had mastered the womanly walk, she told him, ‘Expect me tomorrow night, and by Allah’s will, I will take you to the palace. But when you see the Chamberlains and the Eunuchs, be bold; bow your head and don’t speak to anyone, for I will handle that; success is with Allah!’ When morning came, she returned and led him to the palace, entering before him, with him following step by step. The Chamberlain tried to stop him, but the old woman said to him, ‘O most ill-fated of slaves, this is the handmaid of Naomi, the Caliph's favorite. How dare you block her entry?’ Then she called out, ‘Come in, O damsel!’; and the old woman entered, and they continued on until they reached the door leading to the inner courtyard of the palace. There, she said to him, ‘O Ni'amah, stay strong and have courage; enter and turn to the left: then count five doors and pass through the sixth, for that is the one meant for you. Don’t fear anything, and if anyone speaks to you, don’t answer or stop.’ Then she took him up to the door, and the Chamberlain on duty asked her, ‘What girl is this?’—And Shahrazad noticed the dawn of day and stopped her tale.
When it was the Two Hundred and Forty-fourth Night,
When it was the 244th Night,
She said, It hath reached me, O auspicious King, that when the Chamberlain accosted the old woman, saying, "What damsel is this?"; quoth the ancient dame, "Our lady hath a mind to buy her;" and he rejoined, "None may enter save by leave of the Commander of the Faithful; so do thou go back with her. I can not let her pass for thus am I commanded." Replied the old woman, "O Chief Chamberlain, use thy reason. Thou knowest that Naomi, the Caliph's slave-girl, of whom he is enamoured, is but now restored to health and the Commander of the Faithful hardly yet crediteth her recovery. She is minded to buy this hand maid; so oppose thou not her entrance, lest haply it come to Naomi's knowledge and she be wroth with thee and suffer a relapse and this cause thy head to be cut off." Then said she to Ni'amah, "Enter, O damsel; pay no heed to what he saith and tell not the Queen-consort that her Chamberlain opposed thine entrance." So Ni'amah bowed his head and entered the palace, and would have turned to the left, but mistook the direction and walked to his right; and, meaning to count five doors and enter the sixth, he counted six and entering the seventh, found himself in a place whose floor was carpeted with brocade and whose walls were hung with curtains of gold- embroidered silk. And therein stood censers of aloes-wood and ambergris and strong-scented musk, and at the upper end was a couch bespread with cloth of gold on which he seated himself, marvelling at the magnificence he saw and knowing not what was written for him in the Secret Purpose. As he sat musing on his case, the Caliph's sister, followed by her handmaid, came in upon him; and, seeing the youth seated there took him for a slave-girl and accosted him and said, "Who art thou O damsel? and what is thy case and who brought thee hither?" He made no reply, and was silent, when she continued, "O damsel! if thou be one of my brother's concubines and he be wroth with thee, I will intercede with him for thee and get thee grace." But he answered her not a word; so she said to her slave-girl, "Stand at the door and let none enter." Then she went up to Ni'amah and looking at him was amazed at his beauty and said to him, "O lady, tell me who thou art and what is thy name and how thou camest here; for I have never seen thee in our palace." Still he answered not, whereat she was angered and, putting her hand to his bosom, found no breasts and would have unveiled him, that she might know who he was; but he said to her, "O my lady, I am thy slave and I cast myself on thy protection: do thou protect me." She said, "No harm shall come to thee, but tell me who thou art and who brought thee into this my apartment." Answered he, "O Princess, I am known as Ni'amah bin al-Rabi'a of Cufa and I have ventured my life for the sake of my slave-girl, Naomi, whom Al-Hajjaj took by sleight and sent hither." Said she, "Fear not: no harm shall befall thee;" then, calling her maid, she said to her, "Go to Naomi's chamber and send her to me." Meanwhile the old woman went to Naomi's bedroom and said to her, "Hath thy lord come to thee?" "No, by Allah!" answered Naomi, and the other said, "Belike he hath gone astray and entered some chamber other than thine and lost himself." So Naomi cried, "There is no Majesty and there is no Might save in Allah, the Glorious, the Great! Our last hour is come and we are all lost." And while they were sitting and sadly enough pondering their case, in came the Princess's handmaid and saluting Naomi said to her, "My lady biddeth thee to her banquet." "I hear and I obey," answered the damsel and the old woman said, "Belike thy lord is with the Caliph's sister and the veil of secrecy hath been rent." So Naomi at once sprang up and betook herself to the Princess, who said to her, "Here is thy lord sitting with me; it seemeth he hath mistaken the place; but, please Allah, neither thou nor he has any cause for fear." When Naomi heard these words, she took heart of grace and went up to Ni'amah; and her lord when he saw her.—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "It's been brought to my attention, O noble King, that when the Chamberlain approached the old woman and asked, 'Who is this girl?'; the elderly lady replied, 'Our lady wants to buy her.' The Chamberlain responded, 'No one may enter without the permission of the Commander of the Faithful, so you must return with her. I can't let her pass because that's my order.' The old woman replied, 'O Chief Chamberlain, think about it. You know that Naomi, the Caliph's slave-girl, whom he is infatuated with, has just recovered from her illness, and the Commander of the Faithful can hardly believe she’s well again. She wants to buy this handmaid, so don’t block her entrance, or else Naomi might find out and get angry with you, which could cause her to fall ill again, and that could cost you your life.' Then she said to Ni'amah, 'Go in, my lady; ignore what he says and don’t tell the Queen-consort that her Chamberlain tried to stop you.' So Ni'amah bowed her head and entered the palace, intending to turn left, but accidentally went right instead; she tried to count five doors and enter the sixth but ended up counting six and entered the seventh. There, she found a space with a brocade carpet and walls draped in silk with gold embroidery. In the room were incense burners of aloes-wood, ambergris, and strong musk, and at the far end was a couch covered with gold fabric where she sat in awe of the splendor around her, unaware of what fate awaited her. As she sat there lost in thought, the Caliph's sister entered with her handmaid. Seeing the young woman sitting there, she mistook her for a slave-girl and asked, 'Who are you, my lady? What brings you here?' Ni'amah remained silent, prompting the sister to say, 'If you're one of my brother's concubines and he is upset with you, I will advocate for you and seek his forgiveness.' Again, Ni'amah said nothing, so she instructed her handmaid, 'Stand by the door and let no one in.' Then she approached Ni'amah, captivated by her beauty, and said, 'Please tell me your name and how you ended up here; I’ve never seen you in our palace before.' But Ni'amah was silent, which irritated her. She reached out, touched her bosom, found no breasts, and attempted to unveil her to discover her identity; Ni'amah then said, 'O my lady, I am your slave and I seek your protection.' The sister replied, 'You will be safe with me, but please tell me who you are and how you got into my chamber.' Ni'amah said, 'O Princess, I am known as Ni'amah bin al-Rabi'a from Cufa. I risked my life for my slave-girl, Naomi, who was taken away by trickery and brought here.' She reassured him, 'Do not worry; you will not be harmed.' Calling her maid, she ordered, 'Go to Naomi's room and bring her to me.' Meanwhile, the old woman approached Naomi's bedroom and asked, 'Has your lord come to you?' Naomi replied, 'No, by Allah!' The old woman said, 'Maybe he got lost and entered a different chamber.' Naomi exclaimed, 'There is no might and no power except in Allah, the Glorious, the Great! Our time is up, and we're all doomed.' As they sat there, sadly contemplating their situation, the Princess's handmaid entered and greeted Naomi, saying, 'My lady wants you at her banquet.' 'I hear and obey,' Naomi replied, and the old woman added, 'Perhaps your lord is with the Caliph's sister, and the secret is out.' So Naomi quickly got up and went to the Princess, who told her, 'Your lord is here with me; it seems he accidentally entered the wrong place, but God willing, neither of you has anything to fear.' When Naomi heard this, she felt encouraged and approached Ni'amah, and when her lord saw her—And Shahrazad recognized the arrival of dawn and ceased her story for the night."
When it was the Two Hundred and Forty-fifth Night,
When it was the 245th Night,
She said, It hath reached me, O auspicious King, that when Ni'amah saw his handmaid Naomi, he rose to meet her and strained her to his bosom and both fell to the ground fainting. As soon as they came to themselves, the Caliph's sister said to them, "Sit ye down and take we counsel for your deliverance from this your strait." And they answered, "O our lady, we hear and obey: it is thine to command." Quoth she, "By Allah, no harm shall befall you from us!" Then she bade her handmaids bring meat and drink which was done, and they sat down and ate till they had enough, after which they sat drinking. Then the cup went round amongst them and their cares ceased from them; but Ni'amah said, "Would I knew how this will end." The Princess asked, "O Ni'amah, dost thou love thy slave Naomi?"; and he answered, "Of a truth it is my passion for her which hath brought me to this state of peril for my life." Then said she to the damsel, "O Naomi, dost thou love thy lord Ni'amah?"; and she replied, "O my lady, it is the love of him which hath wasted my body and brought me to evil case." Rejoined the Princess, "By Allah, since ye love each other thus, may he not be who would part you! Be of good cheer and keep your eyes cool and clear." At this they both rejoiced and Naomi called for a lute and, when they brought it, she took it and tuned it and played a lively measure which enchanted the hearers, and after the prelude sang these couplets,
She said, "I've heard, O great King, that when Ni'amah saw his servant Naomi, he got up to greet her, pulled her into a tight embrace, and they both fainted to the ground. When they regained their senses, the Caliph's sister told them, 'Sit down and let's figure out a way to get you out of this predicament.' They replied, 'O our lady, we are listening and ready to follow your lead; it's your decision.' She said, 'I swear by Allah, you won't be harmed by us!' Then she instructed her maidens to bring food and drinks, which they did, and they sat down to eat until they were satisfied, afterward enjoying their drinks. The cup circulated among them, lifting their spirits, but Ni'amah said, 'I wish I knew how this will turn out.' The Princess asked, 'O Ni'amah, do you love your servant Naomi?' He responded, 'Honestly, it’s my love for her that has put me in this dangerous situation.' Then she asked the girl, 'O Naomi, do you love your master Ni'amah?' and she replied, 'O my lady, it's my love for him that has drained my strength and left me in a bad state.' The Princess said, 'By Allah, since you both love each other so deeply, may no one be able to separate you! Stay hopeful and keep your spirits high.' Hearing this, they both felt happy, and Naomi called for a lute. When it was brought to her, she tuned it and played a lively tune that captivated everyone, and after a short introduction, she sang these verses,"
"When the slanderers cared but to part us twain, * We owed no
blood-debt could raise their ire
And they poured in our ears all the din of war, * And aid failed
and friends, when my want was dire:
I fought them hard with mine eyes and tears; * With breath and
sword, with the stream and fire!"
"When the people spreading rumors just wanted to separate us, * We owed no
debt that could make them angry
And they filled our ears with all the noise of battle, * And there was no
help, and friends, when I was in desperate need:
I fought back fiercely with my eyes and tears; * With breath and
sword, with the river and fire!"
Then Naomi gave the lute to her master, Ni'amah, saying, "Sing thou to us some verse." So he took it and playing a lively measure, intoned these couplets,
Then Naomi handed the lute to her master, Ni'amah, saying, "Sing us a verse." He took it and, playing a lively tune, sang these couplets,
"Full Moon if unfreckled would favour thee, * And Sun uneclipsed
would reflect thy blee:
I wonder (but love is of wonders full * And ardour and passion
and ecstasy)
How short the way to my love I fare, * Which, from her faring, so
long I see."
"Full Moon, if unblemished, would favor you, * And the Sun, without an eclipse
would reflect your beauty:
I wonder (but love is full of wonders * And desire and passion
and ecstasy)
How short the distance to my love I travel, * Which, from her journey, feels so
long to me."
Now when he had made an end of his song, Naomi filled the cup and gave it to him, and he took it and drank it off; then she filled again and gave the cup to the Caliph's sister who also emptied it; after which the Princess in her turn took the lute and tightened the strings and tuned it and sang these two couplets,
Now that he had finished his song, Naomi filled the cup and handed it to him, and he took it and drank it all; then she filled it again and passed the cup to the Caliph's sister, who also drank it all; after that, the Princess took the lute, tightened the strings, tuned it, and sang these two couplets,
"Grief, cark and care in my heart reside, * And the fires of love
in my breast
My wasted form to all eyes shows clear; * For Desire my body hath
mortified."
"Grief, worry, and stress live in my heart, * And the fires of love
in my chest
My tired body is obvious to everyone; * For Desire has
wasted my body."
Then she filled the cup and gave it to Naomi, who drank it off and taking the lute, sang these two couplets,
Then she filled the cup and handed it to Naomi, who drank it all and, taking the lute, sang these two couplets,
"O to whom I gave soul which thou tortures", * And in vain I'd
recover from fair Unfaith
Do grant thy favours my care to cure * Ere I die, for this be my
latest breath."
"O to whom I gave my soul that you torture," * And in vain I'd
recover from lovely Betrayal.
Do grant your favors to help my heart heal * Before I die, for this is my
last breath."
And they ceased not to sing verses and drink to the sweet sound of the strings, full of mirth and merriment and joy and jollity till behold! in came the Commander of the Faithful. Now when they saw him, they rose and kissed the ground before him; and he, seeing Naomi with the lute in her hand, said to her, "O Naomi, praised be Allah who hath done away from thee sickness and suffering!" Then he looked at Ni'amah (who was still disguised as a woman), and said to the Princess, "O my sister, what damsel is this by Naomi's side?" She replied, "O Commander of the Faithful, thou hast here a handmaid, one of thy concubines and the bosom friend of Naomi who will neither eat nor drink without her." And she repeated the words of the poet,
And they kept on singing and drinking to the pleasant sound of the music, full of laughter and joy until, suddenly, the Commander of the Faithful entered. When they saw him, they stood up and kissed the ground in front of him; and he, noticing Naomi with the lute in her hand, said to her, "Oh Naomi, praise be to God for freeing you from sickness and pain!" Then he looked at Ni'amah (who was still disguised as a woman) and asked the Princess, "Oh my sister, who is this young woman by Naomi's side?" She replied, "Oh Commander of the Faithful, this is a maidservant, one of your concubines and Naomi's closest friend who will neither eat nor drink without her." And she quoted the words of the poet,
"Two contraries, and both concur in opposite charms, * And charms so contraried by contrast lovelier show."
"Two opposites, both having their own unique appeal, and the differences between them make each one even more beautiful."
Quoth the Caliph, "By Allah Omnipotent, verily she is as handsome as Naomi, and to-morrow I will appoint her a separate chamber beside that of her friend and send her furniture and stuffs and all that befitteth her, in honour of Naomi." Then the Princess called for food and set it before her brother, who ate and made himself at home in their place and company. Then filling a cup he signed to Naomi to sing; so she took the lute, after draining two of them and sang these two couplets,
Quoth the Caliph, "By Almighty Allah, she is truly as beautiful as Naomi, and tomorrow I will arrange for her to have a separate room next to her friend's and send her furniture and everything she deserves, in honor of Naomi." Then the Princess called for food and served it to her brother, who settled in comfortably with them. After pouring a drink, he gestured for Naomi to sing; she picked up the lute after finishing two cups and sang these two couplets,
"Since my toper-friend in my hand hath given * Three cups that
brim and bubble, e'er since
I've trailed my skirts throughout night for pride * As tho',
Prince of the Faithful, I were thy Prince!"
"Since my best friend has given me three cups that
overflow and sparkle, ever since
I've dragged my dress around all night for pride * As if,
Prince of the Faithful, I were your Prince!"
The Prince of True Believers was delighted and filling another cup, gave it to Naomi and bade her sing again; so after draining the cup and sweeping the strings, she sang as follows:—
The Prince of True Believers was thrilled and filling another cup, handed it to Naomi and asked her to sing again; so after finishing the drink and strumming the strings, she sang the following:—
"O most noble of men in this time and stound, * Of whom none may
boast he is equal-found!
O matchless in greatness of soul and gifts, * O thou Chief, O
thou King amongst all renowned:
Lord, who dealest large boons to the Lords of Earth, * Whom thou
vexest not nor dost hold them bound
The Lord preserve thee, and spoil thy foes, * And ne'er cease thy
lot with good Fortune crowned!"
"O most noble man of this time, * Of whom no one can
claim to be your equal!
O unmatched in greatness of spirit and talents, * O you Chief, O
you King among all those celebrated:
Lord, who grants generous gifts to the rulers of the Earth, * Whom you
do not annoy nor keep restrained,
May the Lord preserve you, defeat your enemies, * And may your
destiny never stop being blessed with good fortune!"
Now when the Caliph heard these couplets, he exclaimed, "By Allah, good! By Allah, excellent! Verily the Lord hath been copious[FN#19] to thee, O Naomi! How clever is thy tongue and how dear is thy speech!" And they ceased not their mirth and good cheer till midnight, when the Caliph's sister said to him, "Give ear, O Commander of the Faithful to a tale I have read in books of a certain man of rank." "And what is this tale?" quoth he. Quoth she "Know, O Prince of the Faithful that there lived once in the city of Cufa a youth called Ni'amah, son of Al-Rabi'a, and he had a slave-girl whom he loved and who loved him. They had been reared in one bed; but when they grew up and mutual-love get hold of them, Fortune smote them with her calamities and Time, the tyrant, brought upon them his adversity and decreed separation unto them. Thereupon designing and slanderous folk enticed her by sleight forth of his house and, stealing her away from his home, sold her to one of the Kings for ten thousand dinars. Now the girl loved her lord even as he loved her, so he left kith and kin and house and home and the gifts of fortune, and set out to search for her and when she was found he devised means to gain access to her".—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Now when the Caliph heard these verses, he exclaimed, "By Allah, that's great! By Allah, that's excellent! Truly, the Lord has been generous to you, O Naomi! How clever your tongue is and how precious your words!" They continued their laughter and joy until midnight, when the Caliph's sister said to him, "Listen, O Commander of the Faithful, to a story I read in books about a certain nobleman." "What is this story?" he asked. She replied, "Know, O Prince of the Faithful, that there once lived in the city of Cufa a young man named Ni'amah, son of Al-Rabi'a, who had a slave-girl he loved and who loved him in return. They had grown up together in the same home; but as they matured and their love deepened, misfortunes struck them, and Time, the tyrant, brought challenges and forced them apart. Then, deceitful and envious people lured her away from his house and sold her to one of the Kings for ten thousand dinars. The girl loved her master just as much as he loved her, so he left his family, home, and the comforts of life and set out to find her. Upon finding her, he schemed to get access to her." —And Shahrazad noticed the dawn breaking and stopped telling her allowed tale.
When it was the Two Hundred and Forty-sixth Night,
When it was the 246th Night,
She said, It hath reached me, O auspicious King, that the Caliph's sister said, "And Ni'amah ceased not absenting himself from his kith and kin and patrial-stead, that he might gain access to his handmaid, and he incurred every peril and lavished his life till he gained access to her, and her name was Naomi, like this slave-girl. But the interview was short; they had not been long in company when in came the King, who had bought her of her kidnapper, and hastily ordered them to be slain, without doing justice by his own soul and delaying to enquire into the matter before the command was carried out. Now what sayest thou, O Commander of the Faithful, of this King's wrongous conduct?" Answered the Caliph; "This was indeed a strange thing: it behoved that King to pardon when he had the power to punish; and he ought to have regarded three things in their favour. The first was that they loved each other; the second that they were in his house and in his grasp; and the third that it befitteth a King to be deliberate in judging and ordering between folk, and how much more so in cases where he himself is concerned! Wherefore this King thus did an unkingly deed." Then said his sister, "O my brother, by the King of the heavens and the earth, I conjure thee, bid Naomi sing and hearken to that she shall sing!" So he said "O Naomi, sing to me;" whereupon she played a lively measure and sang these couplets,
She said, "I’ve heard, O great King, that the Caliph's sister said, 'And Ni'amah kept distancing himself from his family and home to get close to his servant girl, risking everything and giving up his life until he finally met her, and her name was Naomi, like this slave girl. But their time together was brief; they hadn’t been together long when the King, who had bought her from her captor, rushed in and ordered them to be killed without seeking justice for himself or taking time to understand the situation before the command was executed. Now, what do you say, O Commander of the Faithful, about this King’s wrongful act?' The Caliph replied, 'This was indeed a strange thing: that King should have pardoned when he had the power to punish; and he ought to have considered three things in their favor. The first was their love for each other; the second that they were in his home and under his control; and the third that a King should be careful in judging and making decisions about people, and how much more so in matters that involve himself! Therefore, this King committed an unkingly act.' Then his sister said, 'O my brother, by the King of the heavens and the earth, I urge you, have Naomi sing and listen to what she will sing!' So he said, 'O Naomi, sing for me;' and she played a lively tune and sang these lines,
"Beguiled us Fortune who her guile displays, * Smiting the heart,
bequeathing thoughts that craze
And parting lovers whom she made to meet, * Till tears in torrent
either cheek displays:
They were and I was and my life was glad, * While Fortune often
joyed to join our ways;
I will pour tear flood, will rain gouts of blood, * Thy loss
bemoaning through the nights and days!"
"Fortune deceived us with her tricks, * Hitting the heart,
giving us thoughts that drive us crazy
And separating lovers that she brought together, * Until tears flow in streams
down either cheek:
We were together, and I was happy, * While Fortune often
loved to bring us together;
I will shed a flood of tears, will rain drops of blood, * Mourning your loss
through the nights and days!"
Now when the Commander of the Faithful heard this verse, he was moved to great delight and his sister said to him, "O my brother, whoso decideth in aught against himself, him it behoveth to abide by it and do according to his word; and thou hast judged against thyself by this judgement." Then said she, "O Ni'amah, stand up and do thou likewise up stand, O Naomi!" So they stood up and she continued, "O Prince of True Believers, she who standeth before thee is Naomi the stolen, whom Al-Hajjaj bin Yusuf al-Sakafi kidnapped and sent to thee, falsely pretending in his letter to thee that he had bought her for ten thousand gold pieces. And this other who standeth before thee is her lord, Ni'amah, son of Al-Rabi'a; and I beseech thee, by the honour of thy pious forebears and by Hamzah and Ukayl and Abbas,[FN#20] to pardon them both and overlook their offence and bestow them one on the other, that thou mayst win rich reward in the next world of thy just dealing with them; for they are under thy hand and verily they have eaten of thy meat and drunken of thy drink; and behold, I make intercession for them and beg of thee the boon of their blood." Thereupon quoth the Caliph, "Thou speakest sooth: I did indeed give judgement as thou sayst, and I am not one to pass sentence and to revoke it." Then said he, "O Naomi, say, be this thy lord?" And she answered "Even so, O Commander of the Faithful." Then quoth he, "No harm shall befall you, I give you each to other;" adding to the young man, "O Ni'amah, who told thee where she was and taught thee how to get at this place?" He replied, "O Commander of the Faithful, hearken to my tale and give ear to my history; for, by the virtue of thy pious forefathers, I will hide nothing from thee!" And he told him all that had passed between himself and the Persian physician and the old nurse, and how she had brought him into the palace and he had mistaken the doors; whereat the Caliph wondered with exceeding wonder and said, "Fetch me the Persian." So they brought him into the presence and he was made one of his chief officers. Moreover the King bestowed on him robes of honour and ordered him a handsome present, saying, "When a man hath shown like this man such artful management, it behoveth us to make him one of our chief officers." The Caliph also loaded Ni'amah and Naomi with gifts and honours and rewarded the old nurse; and they abode with him seven days in joy and content and all delight of life, when Ni'amah craved leave to return to Cufa with his slave-girl. The Caliph gave them permission and they departed and arrived in due course at Cufa, where Ni'amah was restored to his father and mother, and they abode in all the joys and jollities of life, till there came to them the Destroyer of delights and the Sunderer of societies. Now when Amjad and As'ad heard from Bahram this story, they marvelled with extreme marvel and said, "By Allah, this is indeed a rare tale!"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Now when the Commander of the Faithful heard this verse, he was filled with great joy, and his sister said to him, "Oh my brother, anyone who makes a decision against themselves should stick to it and act accordingly; and you've judged against yourself with this ruling." Then she said, "Oh Ni'amah, stand up, and you too, Naomi!" So they stood up, and she continued, "Oh Prince of True Believers, the woman standing before you is Naomi the stolen, whom Al-Hajjaj bin Yusuf al-Sakafi kidnapped and sent to you, falsely claiming in his letter that he bought her for ten thousand gold pieces. And this man here is her lord, Ni'amah, son of Al-Rabi'a. I beg you, by the honor of your righteous ancestors and by Hamzah, Ukayl, and Abbas, to forgive them both, overlook their offense, and unite them so that you may earn a great reward in the afterlife for your just actions with them; for they are under your protection and have truly eaten from your table and drank from your cup; and I intercede for them and ask you to grant them their lives." The Caliph replied, "You speak the truth: I indeed ruled as you say, and I am not one to pass a sentence and then revoke it." Then he asked, "Oh Naomi, is this your lord?" She answered, "Yes, Commander of the Faithful." The Caliph responded, "No harm will come to you; I give you each to the other," then turned to the young man and asked, "Oh Ni'amah, who told you where she was and helped you get here?" He replied, "Oh Commander of the Faithful, listen to my story and pay attention to my history; I swear by the virtue of your noble ancestors, I will hide nothing from you!" He recounted everything that happened between him and the Persian physician and the old nurse and how she had brought him into the palace, and he had gotten confused with the doors. The Caliph was greatly astonished and said, "Bring me the Persian." So they brought him in, and he became one of his chief officers. Moreover, the King honored him with fine robes and a generous gift, saying, "When a man shows such cleverness as this, we must make him one of our top officers." The Caliph also showered Ni'amah and Naomi with gifts and honors and rewarded the old nurse; they spent seven days with him in joy and happiness, enjoying all the pleasures of life, until Ni'amah requested to return to Cufa with his slave-girl. The Caliph granted them permission, and they left, eventually arriving in Cufa, where Ni'amah was reunited with his father and mother, and they lived in all the joys and happiness of life, until the Destroyer of delights and the Sunderer of societies came upon them. When Amjad and As'ad heard this story from Bahram, they were amazed and said, "By Allah, this is indeed a rare tale!"—And Shahrazad noticed the dawn breaking and ceased her narration.
When it was the Two Hundred and Forty-seventh Night,
When it was the 247th Night,
She said, It hath reached me, O auspicious King, that when Amjad and As'ad heard this story from Bahram the Magian who had become a Moslem, they marvelled with extreme marvel and thus passed that night; and when the next morning dawned, they mounted and riding to the palace, sought an audience of the King who granted it and received them with high honour. Now as they were sitting together talking, of a sudden they heard the towns folk crying aloud and shouting to one another and calling for help; and the Chamberlain came in to the King and said to him, "Some King hath encamped before the city, he and his host, with arms and weapons displayed, and we know not their object and aim." The King took counsel with his Wazir Amjad and his brother As'ad; and Amjad said, "I will go out to him and learn the cause of his coming." So he took horse and, riding forth from the city, repaired to the stranger's camp, where he found the King and with him a mighty many and mounted Mamelukes. When the guards saw him, they knew him for an envoy from the King of the city; so they took him and brought him before their Sultan. Then Amjad kissed the ground before him; but lo! the King was a Queen, who was veiled with a mouth-veil, and she said to Amjad, "Know that I have no design on this your city and that I am come hither only in quest of a beardless slave of mine, whom if I find with you, I will do you no harm, but if I find him not, then shall there befall sore onslaught between me and you." Asked Amjad, "O Queen, what like is thy slave and what is his story and what may be his name?" Said she, "His name is As'ad and my name is Marjanah, and this slave came to my town in company of Bahram, a Magian, who refused to sell him to me; so I took him by force, but his master fell upon him by night and bore him away by stealth and he is of such and such a favour." When Amjad heard that, he knew it was indeed his brother As'ad whom she sought and said to her, "O Queen of the age, Alhamdolillah, praised be Allah, who hath brought us relief! Verily this slave whom thou seekest is my brother." Then he told her their story and all that had befallen them in the land of exile, and acquainted her with the cause of their departure from the Islands of Ebony, whereat she marvelled and rejoiced to have found As'ad. So she bestowed a dress of honour upon Amjad and he returned forthright to the King and told him what had passed, at which they all rejoiced and the King went forth with Amjad and As'ad to meet Queen Marjanah. When they were admitted to her presence and sat down to converse with her and were thus pleasantly engaged, behold, a dust cloud rose and flew and grew, till it walled the view. And after a while it lifted and showed beneath it an army dight for victory, in numbers like the swelling sea, armed and armoured cap-а-pie who, making for the city, encompassed it around as the ring encompasseth the little finger;[FN#21] and a bared brand was in every hand. When Amjad and As'ad saw this, they exclaimed, "Verily to Allah we belong and to Him we shall return! What is this mighty host? Doubtless, these are enemies, and except we agree with this Queen Marjanah to fight them, they will take the town from us and slay us. There is no resource for us but to go out to them and see who they are." So Amjad arose and took horse and passed through the city gate to Queen Marjanah's camp; but when he reached the approaching army he found it to be that of his grand sire, King Ghayur, father of his mother Queen Budur.—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I have heard, O esteemed King, that when Amjad and As'ad listened to the story from Bahram the Magian who had converted to Islam, they were filled with amazement and spent the night in wonder. When morning came, they mounted their horses and rode to the palace, asking to see the King, who granted them an audience and welcomed them with great honor. While they were sitting together and talking, suddenly they heard the townsfolk shouting and calling for help. The Chamberlain entered to inform the King, 'A King has camped outside the city with his troops, fully armed, and we do not know their intentions.' The King consulted with his advisor Amjad and his brother As'ad. Amjad said, 'I will go out to him and find out why he has come.' So he took his horse and rode out from the city to the stranger’s camp, where he found a King surrounded by a large number of mounted soldiers. When the guards saw him, they recognized him as an envoy from the city’s King and brought him before their ruler. Amjad bowed before him, but to his surprise, the King was a Queen, who was veiled. She said to Amjad, 'I have no intentions towards your city. I have come here only in search of a beardless slave of mine, whom if I find with you, I mean you no harm; but if I do not find him, there will be severe conflict between us.' Amjad asked, 'O Queen, what does your slave look like, and what is his story, and what is his name?' She replied, 'His name is As'ad, and my name is Marjanah. This slave came to my town with Bahram, a Magian, who refused to sell him to me. So I took him by force, but his master stole him away at night, and he is of such and such a demeanor.' When Amjad heard this, he realized that the slave she sought was indeed his brother As'ad and said to her, 'O Queen of the age, praise be to Allah, who has brought us relief! Truly, the slave you seek is my brother.' He then shared their story and everything that had happened in the land of exile, explaining their departure from the Islands of Ebony, which delighted her, and she was glad to have found As'ad. She honored Amjad with a gift and he quickly returned to the King to relay what had transpired, and they all rejoiced. The King, along with Amjad and As'ad, went to meet Queen Marjanah. Once they were in her presence and engaged in pleasant conversation, a cloud of dust suddenly rose, blocking their view. After a while, it lifted to reveal an army prepared for battle, as numerous as the raging sea, fully armed and encircling the city like a ring on a finger, with drawn swords in every hand. When Amjad and As'ad saw this, they exclaimed, 'Indeed, we belong to Allah and to Him we shall return! What is this formidable host? They must be enemies, and unless we ally with Queen Marjanah to fight them, they will seize the town and kill us. We have no choice but to confront them and find out who they are.' So Amjad mounted his horse and rode through the city gate to Queen Marjanah's camp; but when he reached the approaching army, he discovered it was his grandfather, King Ghayur, the father of his mother, Queen Budur."—And Shahrazad noticed the dawn of day and stopped her tale.
When it was the Two Hundred and Forty-eighth Night,
When it was the 248th Night,
She said, It hath reached me, O auspicious King, that when Amjad reached the approaching host, he found it to be that of his grandsire, Lord of the Isles and the Seas and the Seven Castles; and when he went into the presence, he kissed the ground between his hands and delivered to him the message. Quoth the King, "My name is King Ghayur and I come wayfaring in quest of my daughter Budur whom fortune hath taken from me, for she left me and returned not to me, nor have I heard any tidings of her or of her husband Kamar al-Zaman. Have ye any news of them?" When Amjad heard this, he hung his head towards the ground for a while in thought till he felt assured that this King was none other than his grandfather, his mother's father; where upon he raised his head and, kissing ground before him, told him that he was the son of his daughter Budur; on hearing which Ghayur threw himself upon him and they both fell a weeping.[FN#22] Then said Ghayur, "Praised be Allah, O my son, for safety, since I have foregathered with thee," and Amjad told him that his daughter Budur was safe and sound, and her husband Kamar al-Zaman likewise, and acquainted him that both abode in a city called the City of Ebony. Moreover, he related to him how his father, being wroth with him and his brother, had commended that both be put to death, but that his treasurer had taken pity on them and let them go with their lives. Quoth King Ghayur, "I will go back with thee and thy brother to your father and make your peace with him." So Amjad kissed the ground before him in huge delight and the King bestowed a dress of honour upon him, after which he returned, smiling, to the King of the City of the Magians and told him what he had learnt from King Ghayur, whereat he wondered with exceeding wonder. Then he despatched guest-gifts of sheep and horses and camels and forage and so forth to King Ghayur, and did the like by Queen Marjanah; and both of them told her what chanced; whereupon quoth she, "I too will accompany you with my troops and will do my endeavour to make this peace." Meanwhile behold, there arose another dust cloud and flew and grew till it walled the view and blackened the day's bright hue; and under it they heard shouts and cries and neighing of steeds and beheld sword glance and the glint of levelled lance. When this new host drew near the city and saw the two other armies, they beat their drums and the King of the Magians exclaimed, "This is indeed naught but a blessed day. Praised be Allah who hath made us of accord with these two armies; and if it be His will, He shall give us peace with yon other as well." Then said he to Amjad and As'ad, "Fare forth and fetch us news of these troops, for they are a mighty host, never saw I a mightier." So they opened the city gates, which the King had shut for fear of the beleaguering armies, and Amjad and As'ad went forth and, coming to the new host, found that it was indeed a mighty many. But as soon as they came to it behold, they knew that it was the army of the King of the Ebony Islands, wherein was their father, King Kamar al-Zaman in person. Now when they looked upon him, they kissed ground and wept; but, when he beheld them, he threw himself upon them weeping, with sore weeping, and strained them to his breast for a full hour. Then he excused himself to them and told them what desolation he had suffered for their loss and exile; and they acquainted him with King Ghayur's arrival, whereupon he mounted with his chief officers and taking with him his two sons, proceeded to that King's camp. As they drew near, one of the Princes rode forward and informed King Ghayur of Kamar al-Zaman's coming, whereupon he came out to meet him and they joined company, marvelling at these things and how they had chanced to foregather in that place. Then the townsfolk made them banquets of all manner of meats and sweetmeats and presented to them horses and camels and fodder and other guest-gifts and all that the troops needed. And while this was doing, behold, yet another cloud of dust arose and flew till it walled the view, whilst earth trembled with the tramp of steed and tabors sounded like stormy winds. After a while, the dust lifted and discovered an army clad in coats of mail and armed cap-а-pie; but all were in black garb, and in their midst rode a very old man whose beard flowed down over his breast and he also was clad in black. When the King of the city and the city folk saw this great host, he said to the other Kings, "Praised be Allah by whose omnipotent command ye are met here, all in one day, and have proved all known one to the other! But what vast and victorious army is this which hemmeth in the whole land like a wall?" They answered, "Have no fear of them; we are three Kings, each with a great army, and if they be enemies, we will join thee in doing battle with them, were they three times as many as they now are." Meanwhile, up came an envoy from the approaching host, making for the city. So they brought him before Kamar al-Zaman, King Ghayur, Queen Marjanah and the King of the city; and he kissed the ground and said, "My liege lord cometh from Persia-land; for many years ago he lost his son and he is seeking him in all countries. If he find him with you, well and good; but if he find him not, there will be war between him and you and he will waste your city." Rejoined Kamar al-Zaman, "It shall not come to that; but how is thy master called in Ajam land?" Answered the envoy, "He is called King Shahriman, lord of the Khбlidan Islands; and he hath levied these troops in the lands traversed by him, whilst seeking his son." No-vv when Kamar al-Zaman heard these words, he cried out with a great cry and fell down in a fainting fit which lasted a long while; and anon coming to himself he wept bitter tears and said to Amjad and As'ad, "Go ye, O my sons, with the herald, salute your grandfather and my father, King Shahriman and give him glad tidings of me, for he mourneth my loss and even to the present time he weareth black raiment for my sake." Then he told the other Kings all that had befallen him in the days of his youth, at which they wondered and, going down with him from the city, repaired to his father, whom he saluted, and they embraced and fell to the ground senseless for excess of joy. And when they revived after a while, Kamar al-Zaman acquainted his father with all his adventures and the other Kings saluted Shahriman. Then, after having married Marjanah to As'ad, they sent her back to her kingdom, charging her not to cease correspondence with them; so she took leave and went her way. Moreover they married Amjad to Bostan, Bahram's daughter, and they all set out for the City of Ebony. And when they arrived there, Kamar al-Zaman went in to his father-in-law, King Armanus, and told him all that had befallen him and how he had found his sons; whereat Armanus rejoiced and gave him joy of his safe return. Then King Ghayur went in to his daughter, Queen Budur,[FN#23] and saluted her and quenched his longing for her company, and they all abode a full month's space in the City of Ebony; after which the King and his daughter returned to their own country.—And Shahrazad perceived the dawn of day and ceased to say her permitted say,
She said, "O auspicious King, I’ve been informed that when Amjad reached the approaching army, he discovered it was his grandfather’s, the Lord of the Isles, the Seas, and the Seven Castles. As he entered the presence of the King, he kissed the ground and delivered his message. The King replied, 'I am King Ghayur, traveling in search of my daughter Budur, who has been taken from me by fate. She left me and hasn't returned, and I've heard nothing about her or her husband, Kamar al-Zaman. Do you have any news of them?' When Amjad heard this, he bowed his head in thought until he realized that this King was indeed his grandfather, his mother’s father. He then raised his head, kissed the ground before him, and told him he was the son of his daughter Budur. Ghayur threw himself upon Amjad, and they both wept. Ghayur exclaimed, 'Praise Allah, my son, for your safety, since I have met you!' Amjad assured him that his daughter Budur was safe and sound, as was her husband Kamar al-Zaman, and informed him that they lived in a city called the City of Ebony. He also shared how his father, angry with him and his brother, had ordered their deaths. However, the treasurer had taken pity on them and let them go. King Ghayur said, 'I will return with you and your brother to your father and help mend relations with him.' Amjad, filled with joy, kissed the ground before him, and the King honored him with a special robe. Amjad returned smiling to the King of the City of the Magians and shared all he had learned from King Ghayur, which amazed the King. He sent gifts of sheep, horses, camels, and supplies to King Ghayur and did the same for Queen Marjanah, telling her what had happened. She said, 'I will also come with my troops and do my best to achieve this peace.' Meanwhile, another dust cloud rose, growing larger until it blocked out the view and darkened the bright day. Under it, they heard shouts, cries, and the neighing of horses, and saw swords gleaming and lances poised. When this new army approached the city and saw the other two armies, they began to beat their drums. The King of the Magians exclaimed, 'This is truly a blessed day. Praise Allah who has brought us together with these two armies! If it is His will, He will grant us peace with the others as well.' He then instructed Amjad and As'ad, 'Go out and gather information about these troops, for they are a great army, and I've never seen one so powerful.' They opened the city gates, which the King had previously closed out of fear, and ventured out to the new host, discovering it was indeed a massive army. But when they got close, they recognized it as the army of the King of the Ebony Islands, which included their father, King Kamar al-Zaman. When they saw him, they kissed the ground and wept; he rushed to them, crying hard, and held them tightly for an entire hour. Afterward, he shared with them the grief he felt from their absence and exile, while they informed him about King Ghayur's arrival, prompting him to mount his horse with his chief officers and take his two sons to King Ghayur’s camp. When they got close, one of the Princes rode ahead to inform King Ghayur of Kamar al-Zaman's approach. Ghayur came out to greet him, and they marveled at how they had all come together in that place. The townsfolk prepared banquets of all types of food and sweet treats, providing horses, camels, fodder, and everything the troops might need. While this was happening, another cloud of dust appeared, growing until it blocked visibility, the ground shaking with the sound of marching horses and drums echoing like a fierce wind. Eventually, the dust settled, revealing an army in full armor, all dressed in black, with a very old man leading them, his beard flowing down over his chest and also clad in black. When the King of the city and the townsfolk saw this great host, he said to the other Kings, 'Praise Allah, by whose powerful will you are gathered here today and have recognized one another! But what is this vast, victorious army that surrounds the land like a wall?' They responded, 'Do not fear them; we are three Kings each with a great army, and if they are enemies, we will join you in battle against them, even if they were thrice as numerous.' Meanwhile, an envoy from the incoming host hurried toward the city. They brought him before Kamar al-Zaman, King Ghayur, Queen Marjanah, and the King of the city. He kissed the ground and said, 'My liege lord has come from Persia; many years ago he lost his son, and now he is searching for him everywhere. If he finds him with you, all is well; but if he does not find him, there will be war between us, and he will destroy your city.' Kamar al-Zaman replied, 'That will not happen; but what is your master's name in Ajam land?' The envoy answered, 'He is called King Shahriman, lord of the Khālidān Islands; he has gathered these troops from the lands he has traveled while searching for his son.' Upon hearing this, Kamar al-Zaman cried out loudly and fainted for an extended period. When he regained consciousness, he wept bitterly and said to Amjad and As'ad, 'Go with the herald, greet your grandfather and my father, King Shahriman, and bring him news of me, for he mourns my absence and still wears black for my sake.' He then informed the other Kings of everything that had happened during his youth, which astonished them. They descended from the city with him to meet his father, whom he saluted, and they embraced, falling to the ground in a faint from immense joy. After recovering for a time, Kamar al-Zaman shared all his adventures with his father, and the other Kings greeted Shahriman. After marrying Marjanah to As'ad, they sent her back to her kingdom, urging her to maintain correspondence with them; she took her leave and departed. They also married Amjad to Bostan, the daughter of Bahram, and all set out for the City of Ebony. Upon arriving there, Kamar al-Zaman visited his father-in-law, King Armanus, and recounted everything that had transpired and how he had found his sons, which filled Armanus with joy at his safe return. King Ghayur then visited his daughter, Queen Budur, greeting her and satisfying his longing for her presence. They all stayed in the City of Ebony for a full month, after which the King and his daughter returned home. —And Shahrazad noticed the dawn of day and stopped speaking as permitted.
When it was the Two Hundred and Forty-ninth Night,
When it was the 249th Night,
She said, It hath reached me, O auspicious King, that King Ghayur set out with his daughter and his host for his own land, and they took with them Amjad and returned home by easy marches. And when Ghayur was settled again in his kingdom, he made his grandson King in his stead; and as to Kamar al-Zaman he also made As'ad king in his room over the capital of the Ebony Islands, with the consent of his grandfather, King Armanus and set out himself, with his father, King Shahriman, till the two made the Islands of Khбlidan. Then the lieges decorated the city in their honour and they ceased not to beat the drums for glad tidings a whole month; nor did Kamar al-Zaman leave to govern in his father's place, till there overtook them the Destroyer of delights and the Sunderer of societies; and Allah knoweth all things! Quoth King Shahryar, "O Shahrazad, this is indeed a most wonderful tale!" And she answered, "O King, it is not more wonderful than that of
She said, "It has come to my attention, O esteemed King, that King Ghayur set out with his daughter and his army to return to his own land, taking Amjad with them, and they journeyed home at a relaxed pace. Once Ghayur was settled back in his kingdom, he appointed his grandson as king in his place. As for Kamar al-Zaman, he also made As’ad king over the capital of the Ebony Islands, with the approval of his grandfather, King Armanus, and then set out himself with his father, King Shahriman, until they reached the Islands of Khá lifan. The citizens decorated the city in their honor, and the drums were beaten to celebrate for an entire month; Kamar al-Zaman continued to govern in his father’s stead until the Harbinger of misfortunes and Separator of communities caught up with them; and Allah knows all things! King Shahryar said, "O Shahrazad, this is indeed a remarkable tale!" And she replied, "O King, it is not more remarkable than that of..."
ALA AL-DIN ABU AL-SHAMAT.[FN#24]
"What is that?" asked he, and she said, It hath reached me that there lived, in times of yore and years and ages long gone before, a merchant of Cairo[FN#25] named Shams al-Din, who was of the best and truest spoken of the traders of the city; and he had eunuchs and servants and negro-slaves and handmaids and Mame lukes and great store of money. Moreover, he was Consul[FN#26] of the Merchants of Cairo and owned a wife, whom he loved and who loved him; except that he had lived with her forty years, yet had not been blessed with a son or even a daughter. One day, as he sat in his shop, he noted that the merchants, each and every, had a son or two sons or more sitting in their shops like their sires. Now the day being Friday, he entered the Hammam-bath and made the total-ablution: after which he came out and took the barber's glass and looked in it, saying, "I testify that there is no god but the God and I testify that Mohammed is the Messenger of God!" Then he considered his beard and, seeing that the white hairs in it covered the black, bethought himself that hoariness is the harbinger of death. Now his wife knew the time of his coming home and had washed and made herself ready for him, so when he came in to her, she said, "Good evening," but he replied "I see no good." Then she called to the handmaid, "Spread the supper-tray;" and when this was done quoth she to her husband "Sup, O my lord." Quoth he, "I will eat nothing," and pushing the tray away with his foot, turned his back upon her. She asked, "Why dost thou thus? and what hath vexed thee?"; and he answered, "Thou art the cause of my vexation."—And Shahrazed perceived the dawn of day and ceased saying her permitted say,
"What’s going on?" he asked, and she replied, "I’ve heard that there lived, long ago, a merchant from Cairo named Shams al-Din, who was well-respected among the traders of the city. He had eunuchs, servants, slaves, and maids, along with a substantial amount of money. He was also the Consul of the Merchants of Cairo and had a wife whom he loved and who loved him back; however, despite living with her for forty years, they had no children, not even a son or daughter. One day, while he was in his shop, he noticed that all the other merchants had sons or two or more sitting with them, just like their fathers. Since it was Friday, he went to the bathhouse to cleanse himself. After that, he looked in the barber’s mirror and said, 'I bear witness that there is no god but God, and I bear witness that Mohammed is the Messenger of God!' He then looked at his beard and realized that the white hairs were overtaking the black ones and thought that gray hair signals old age. His wife knew when he’d be home and had prepared for him, so when he walked in, she greeted him with, 'Good evening,' but he replied, 'I see no good.' She then called to the maid, 'Set the supper table,' and when it was ready, she said to her husband, 'Please, eat, my lord.' He responded, 'I will eat nothing,' and, pushing the tray away with his foot, turned his back on her. She asked, 'Why are you acting like this? What’s bothering you?' and he answered, 'You are the reason for my frustration.' Then Shahrazad noticed the dawn breaking and stopped her story."
When it was the Two Hundred and Fiftieth Night,
When it was the Two Hundred and Fiftieth Night,
She said, It hath reached me, O auspicious King, that Shams al-Din said to his wife, "Thou art the cause of my vexation." She asked, "Wherefore?" and he answered, "When I opened my shop this morning, I saw that each and every of the merchants had with him a son or two sons or more, sitting in their shops like their fathers; and I said to myself:—He who took thy sire will not spare thee. Now the night I first visited thee,[FN#27] thou madest me swear that I would never take a second wife over thee nor a concubine, Abyssinian or Greek or handmaid of other race; nor would lie a single night away from thee: and behold, thou art barren, and having thee is like boring into the rock." Rejoined she, "Allah is my witness that the fault lies with thee, for that thy seed is thin." He asked, "And what showeth the man whose semen is thin?" And she answered, "He cannot get women with child, nor beget children." Quoth he, "What thickeneth the seed? tell me and I will buy it: haply, it will thicken mine." Quoth she, "Enquire for it of the druggists." So he slept with her that night and arose on the morrow, repenting of having spoken angrily to her; and she also regretted her cross words. Then he went to the market and, finding a druggist, saluted him; and when his salutation was returned said to him, "Say, hast thou with thee a seed-thickener?" He replied, "I had it, but am out of it: enquire thou of my neighbour." Then Shams al-Din made the round till he had asked every one, but they all laughed at him, and presently he returned to his shop and sat down, sore troubled. Now there was in the bazar a man who was Deputy Syndic of the brokers and was given to the use of opium and electuary and green hashish.[FN#28] He was called Shaykh Mohammed Samsam and being poor he used to wish Shams al-Din good morrow every day. So he came to him according to his custom and saluted him. The merchant returned his salute, but in ill-temper, and the other, seeing him vexed, said, "O my lord, what hath crossed thee?" Thereupon Shams al-Din told him all that occurred between himself and his wife, adding, "These forty years have I been married to her yet hath she borne me neither son nor daughter; and they say:—The cause of thy failure to get her with child is the thinness of thy seed; so I have been seeking a some thing wherewith to thicken my semen but found it not." Quoth Shaykh Mohammed, "O my lord, I have a seed-thickener, but what wilt thou say to him who causeth thy wife to conceive by thee after these forty years have passed?" Answered the merchant, "If thou do this, I will work thy weal—and reward thee." "Then give me a dinar," rejoined the broker, and Shams al-Din said, "Take these two dinars." He took them and said, "Give me also yonder big bowl of porcelain." So he gave it to him and the broker betook himself to a hashish-seller, of whom he bought two ounces of concentrated Roumi opium and equal-parts of Chinese cubebs, cinnamon, cloves, cardamoms, ginger, white pepper and mountain skink[FN#29]; and, pounding them all together, boiled them in sweet olive-oil; after which he added three ounces of male frankincense in fragments and a cupful of coriander-seed; and, macerating the whole, made it into an electuary with Roumi bee honey. Then he put the confection in the bowl and carried it to the merchant, to whom he delivered it, saying, "Here is the seed-thickener, and the manner of using it is this. Take of my electuary with a spoon after supping, and wash it down with a sherbet made of rose conserve; but first sup off mutton and house pigeon plentifully seasoned and hotly spiced." So the merchant bought all this and sent the meat and pigeons to his wife, saying, "Dress them deftly and lay up the seed-thickener until I want it and call for it." She did his bidding and, when she served up the meats, he ate the evening meal, after which he called for the bowl and ate of the electuary. It pleased him well, so he ate the rest and knew his wife. That very night she conceived by him and, after three months, her courses ceased, no blood came from her and she knew that she was with child. When the days of her pregnancy were accomplished, the pangs of labour took her and they raised loud lullilooings and cries of joy. The midwife delivered her with difficulty, by pronouncing over the boy at his birth the names of Mohammed and Ali, and said, "Allah is Most Great!"; and she called in his ear the call to prayer. Then she wrapped him up and passed him to his mother, who took him and gave him the breast; and he sucked and was full and slept. The midwife abode with them three days, till they had made the mothering-cakes of sugared bread and sweetmeats; and they distributed them on the seventh day. Then they sprinkled salt against the evil eye and the merchant, going in to his wife, gave her joy of her safe delivery, and said, "Where is Allah's deposit?" So they brought him a babe of surpassing beauty, the handiwork of the Orderer who is ever present and, though he was but seven days old, those who saw him would have deemed him a yearling child. So the merchant looked on his face and, seeing it like a shining full moon, with moles on either cheek, said he to his wife, "What hast thou named him?" Answered she, "If it were a girl I had named her; but this is a boy, so none shall name him but thou." Now the people of that time used to name their children by omens; and, whilst the merchant and his wife were taking counsel of the name, behold, one said to his friend, "Ho my lord, Ala al-Din!" So the merchant said, "We will call him Ala al-Din Abъ al-Shбmбt."[FN#30] Then he committed the child to the nurse, and he drank milk two years, after which they weaned him and he grew up and throve and walked upon the floor. When he came to seven years old, they put him in a chamber under a trap-door, for fear of the evil eye, and his father said, "He shall not come out, till his beard grow." So he gave him in charge to a handmaid and a blackamoor; the girl dressed him his meals and the slave carried them to him. Then his father circumcised him and made him a great feast; after which he brought him a doctor of the law, who taught him to write and read and repeat the Koran, and other arts and sciences, till he became a good scholar and an accomplished. One day it so came to pass that the slave, after bringing him the tray of food went away and left the trap door open: so Ala al-Din came forth from the vault and went in to his mother, with whom was a company of women of rank. As they sat talking, behold, in came upon them the youth as he were a white slave drunken[FN#31] for the excess of his beauty; and when they saw him, they veiled their faces and said to his mother, "Allah requite thee, O such an one! How canst thou let this strange Mameluke in upon us? Knowest thou not that modesty is a point of the Faith?" She replied, "Pronounce Allah's name[FN#32] and cry Bismillah! this is my son, the fruit of my vitals and the heir of Consul Shams al-Din, the child of the nurse and the collar and the crust and the crumb."[FN#33] Quoth they, "Never in our days knew we that thou hadst a son"; and quoth she, "Verily his father feared for him the evil eye and reared him in an under-ground chamber;"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I've heard, O fortunate King, that Shams al-Din told his wife, 'You are the source of my frustration.' She asked, 'Why?' and he replied, 'When I opened my shop this morning, I noticed that every merchant had a son or two, or even more, sitting in their shops like their fathers; and I thought to myself: the one who took your father will not spare you. The night I first visited you, you made me promise that I would never take another wife or a concubine, whether Abyssinian, Greek, or of any other race; nor would I spend a single night away from you: yet here you are, childless, and being with you is like hitting my head against a rock.' She responded, 'I swear by Allah that the problem lies with you, because your seed is weak.' He asked, 'And what does it mean that a man has weak seed?' She answered, 'He cannot make women pregnant or father children.' He then asked, 'What can thicken the seed? Tell me and I will buy it; perhaps it will help mine.' She replied, 'Ask the pharmacists about it.' So he spent the night with her, and the next morning he felt regret for having spoken harshly to her, and she too regretted her harsh words. He then went to the market and found a pharmacist, greeted him, and when the greeting was returned, he asked, 'Do you have anything to thicken seed?' The pharmacist replied, 'I had it, but I'm out. Ask my neighbor.' So Shams al-Din continued on until he had asked everyone, but they all just laughed at him. Eventually, he returned to his shop feeling very troubled. There was a man in the bazaar who was the Deputy Syndic of the brokers, known as Shaykh Mohammed Samsam, who had a habit of using opium, electuary, and green hashish. He was poor but used to greet Shams al-Din every day. He approached him that day, saluted him, and seeing Shams al-Din was upset, he asked, 'O my lord, what troubles you?' Shams al-Din then shared everything that had happened between him and his wife, adding, 'For forty years I’ve been married to her, and she has given me neither son nor daughter; people say the reason I cannot make her pregnant is the weakness of my seed, so I am seeking something to thicken it but have found nothing.' Shaykh Mohammed replied, 'O my lord, I have something that can thicken the seed, but what will you say to the one who causes your wife to conceive after all these years?' The merchant answered, 'If you can do this, I will help you and reward you.' Shaykh Mohammed said, 'Then give me a dinar,' and Shams al-Din replied, 'Here are two dinars.' He took them and said, 'Also give me that large porcelain bowl over there.' Shams al-Din handed it over, and the broker headed to a hashish seller, from whom he bought two ounces of potent Roumi opium along with equal amounts of Chinese cubebs, cinnamon, cloves, cardamoms, ginger, white pepper, and mountain skink; he mixed them together and boiled them in sweet olive oil. Then he added three ounces of broken male frankincense and a cup of coriander seeds, and after macerating everything, he made it into a confection using Roumi honey. He placed the mixture in the bowl and returned to the merchant, handing it over and saying, 'Here’s the seed-thickener, and here's how to use it: take a spoonful of my electuary after dinner and wash it down with a rose conserve sherbet, but first enjoy plenty of spicy mutton and pigeon.' The merchant bought everything and sent the meat and pigeons to his wife, saying, 'Cook them well and hold on to the seed-thickener until I need it.' She followed his instructions, and when she served the meats, he had his dinner, after which he asked for the bowl and took some of the electuary. It pleased him greatly, so he finished it off and then was with his wife. That very night she became pregnant, and three months later, her period stopped, and she realized she was with child. When her pregnancy time was complete, she went into labor, and there were loud cries of joy. The midwife delivered her with some difficulty, pronouncing the names of Mohammed and Ali at his birth, and said, 'Allah is Most Great!' She also called the call to prayer in his ear. Then she wrapped him up and handed him to his mother, who took him and fed him; he nursed well and fell asleep. The midwife stayed with them for three days until they had made the mothering cakes of sweet bread and pastries, which they distributed on the seventh day. They sprinkled salt against the evil eye, and the merchant went in to his wife to congratulate her on her safe delivery, asking, 'Where's Allah's deposit?' They brought to him a baby of exceptional beauty, a creation of the Creator who is always present, and even though he was only seven days old, those who saw him would think he was a year old. The merchant looked at him and, seeing his face like a bright full moon with spots on either cheek, asked his wife, 'What have you named him?' She replied, 'If he were a girl, I would have named her; but since he is a boy, only you shall name him.' Back then, people often named their children based on omens; while the merchant and his wife were discussing a name, someone said to a friend, 'Oh my lord, Ala al-Din!' So the merchant said, 'We will name him Ala al-Din Abъ al-Shьmбt.' Then he entrusted the child to a nurse, and he nursed for two years. After that, they weaned him, and he grew up and thrived, learning to walk. When he reached seven, they placed him in a room under a trap-door to protect him from the evil eye, and his father said, 'He will not come out until he grows a beard.' He was put in the care of a maid and a black servant; the girl prepared his meals, and the servant brought them to him. Then his father had him circumcised and threw a big feast, after which he brought in a teacher of the law who taught him to read, write, and memorize the Koran, as well as other skills, until he became well-educated. One day, the servant, after bringing him his food, left the trap door open. Ala al-Din seized the opportunity to step out and went to his mother, who was with a group of noblewomen. As they were sitting and chatting, he entered like a stunning young man, and when they saw him, they covered their faces and said to his mother, 'May Allah reward you, O such and such! How can you let this strange beautiful boy come among us? Don’t you know modesty is part of the Faith?' She replied, 'Say Allah's name and Bismillah! This is my son, the fruit of my womb, the heir of Consul Shams al-Din, the child of the nurse and the collar and the crust and the crumb.' They exclaimed, 'We had no idea you had a son!' She replied, 'Indeed, his father worried about the evil eye and raised him in an underground chamber.' And Shahrazad noticed that day was breaking and ceased her narration."
When it was the Two Hundred and Fifty-first Night,
When it was the 251st Night,
She said, It hath reached me, O auspicious King, that Ala al-Din's mother said to her lady-friends, "Verily his father feared for him the evil eye and reared him in an underground chamber; and haply the slave forgot to shut the door and he fared forth; but we did not mean that he should come out, before his beard was grown." The women gave her joy of him, and the youth went out from them into the court yard where he seated himself in the open sitting room; and behold, in came the slaves with his father's she mule, and he said to them, "Whence cometh this mule?" Quoth they, "We escorted thy father when riding her to the shop, and we have brought her back." He asked, "What may be my father's trade?"; and they answered, "Thy father is Consul of the merchants in the land of Egypt and Sultan of the Sons of the Arabs." Then he went in to his mother and said to her, "O my mother, what is my father's trade?" Said she, "O my son, thy sire is a merchant and Consul of the merchants in the land of Egypt and Sultan of the Sons of the Arabs. His slaves consult him not in selling aught whose price is less than one thousand gold pieces, but merchandise worth him an hundred and less they sell at their own discretion; nor cloth any merchandise whatever, little or much, leave the country without passing through his hands and he disposeth of it as he pleaseth; nor is a bale packed and sent abroad amongst folk but what is under his disposal. And "Almighty Allah, O my son, hath given thy father monies past compt." He rejoined, "O my mother, praised be Allah, that I am son of the Sultan of the Sons of the Arabs and that my father is Consul of the merchants! But why, O my mother, do ye put me in the underground chamber and leave me prisoner there?" Quoth she, "O my son, we imprisoned thee not save for fear of folks' eyes: 'the evil eye is a truth,'[FN#34] and most of those in their long homes are its victims." Quoth he, "O my mother, and where is a refuge-place against Fate? Verily care never made Destiny forbear; nor is there flight from what is written for every wight. He who took my grandfather will not spare myself nor my father; for, though he live to day he shall not live tomorrow. And when my father dieth and I come forth and say, 'I am Ala al-Din, son of Shams al-Din the merchant', none of the people will believe me, but men of years and standing will say, 'In our lives never saw we a son or a daughter of Shams al-Din.' Then the public Treasury will come down and take my father's estate, and Allah have mercy on him who said, 'The noble dieth and his wealth passeth away, and the meanest of men take his women.' Therefore, O my mother, speak thou to my father, that he carry me with him to the bazar and open for me a shop; so may I sit there with my merchandise, and teach me to buy and sell and take and give." Answered his mother, "O my son, as soon as thy sire returneth I will tell him this." So when the merchant came home, he found his son Ala al-Din Abu al-Shamat sitting with his mother and said to her, "Why hast thou brought him forth of the underground chamber?" She replied, "O son of my uncle, it was not I that brought him out; but the servants forgot to shut the door and left it open; so, as I sat with a company of women of rank, behold, he came forth and walked in to me." Then she went on to repeat to him his son's words; so he said, "O my son, to-morrow, Inshallah! I will take thee with me to the bazar; but, my boy, sitting in markets and shops demandeth good manners and courteous carriage in all conditions." Ala al-Din passed the night rejoicing in his father's promise and, when the morrow came, the merchant carried him to the Hammam and clad him in a suit worth a mint of money. As soon as they had broken their fast and drunk their sherbets, Shams al-Din mounted his she mule and putting his son upon another, rode to the market, followed by his boy. But when the market folk saw their Consul making towards them, foregoing a youth as he were a slice of the full moon on the fourteenth night, they said, one to other, "See thou yonder boy behind the Consul of the merchants; verily, we thought well of him, but he is, like the leek, gray of head and green at heart."[FN#35] And Shaykh Mohammed Samsam, Deputy Syndic of the market, the man before mentioned, said to the dealers, "O merchants, we will not keep the like of him for our Shaykh; no, never!" Now it was the custom anent the Consul when he came from his house of a morning and sat down in his shop, for the Deputy Syndic of the market to go and recite to him and to all the merchants assembled around him the Fбtihah or opening chapter of the Koran,[FN#36] after which they accosted him one by one and wished him good morrow and went away, each to his business place. But when Shams al-Din seated himself in his shop that day as usual, the traders came not to him as accustomed; so he called the Deputy and said to him, "Why come not the merchants together as usual?" Answered Mohammed Samsam, "I know not how to tell thee these troubles, for they have agreed to depose thee from the Shaykh ship of the market and to recite the Fatihah to thee no more." Asked Shams al-Din, "What may be their reason?"; and asked the Deputy, "What boy is this that sitteth by thy side and thou a man of years and chief of the merchants? Is this lad a Mameluke or akin to thy wife? Verily, I think thou lovest him and inclines lewdly to the boy." Thereupon the Consul cried out at him, saying, "Silence, Allah curse thee, genus and species! This is my son." Rejoined the Deputy, "Never in our born days have we seen thee with a son," and Shams al-Din answered, "When thou gavest me the seed-thickener, my wife conceived and bare this youth; but I reared him in a souterrain for fear of the evil eye, nor was it my purpose that he should come forth, till he could take his beard in his hand.[FN#37] However, his mother would not agree to this, and he on his part begged I would stock him a shop and teach him to sell and buy." So the Deputy Syndic returned to the other traders and acquainted them with the truth of the case, whereupon they all arose to accompany him; and, going in a body to Shams al-Din's shop, stood before him and recited the "Opener" of the Koran; after which they gave him joy of his son and said to him, "The Lord prosper root and branch! But even the poorest of us, when son or daughter is born to him, needs must cook a pan-full of custard[FN#38] and bid his friends and kith and kin; yet hast thou not done this." Quoth he, "This I owe you; be our meeting in the garden."—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "It has come to my attention, O esteemed King, that Ala al-Din's mother told her friends, 'His father was worried about the evil eye and raised him in a hidden chamber; but maybe the servant forgot to close the door and he slipped out; we didn't intend for him to come out before he had a beard.' The women congratulated her on him, and the young man left them to go into the courtyard, where he sat in the open sitting room. Look, the servants came in with his father's mule, and he asked them, 'Where did this mule come from?' They replied, 'We escorted your father while he was riding her to the shop, and we've brought her back.' He then asked, 'What is my father's trade?' They answered, 'Your father is a merchant consul in Egypt and the Sultan of the Sons of the Arabs.' He went inside to his mother and asked, 'O my mother, what is my father's trade?' She replied, 'O my son, your father is a merchant and a consul in Egypt and the Sultan of the Sons of the Arabs. His servants don't consult him on selling anything worth less than a thousand gold pieces, but for items worth a hundred and less, they can sell at their own discretion. No goods, big or small, leave the country without going through his hands, and he decides their fate. Almighty Allah, O my son, has given your father wealth beyond measure.' He responded, 'O my mother, praise Allah that I am the son of the Sultan of the Sons of the Arabs and that my father is a consul! But why, O my mother, do you keep me in the hidden chamber like a prisoner?' She said, 'O my son, we only kept you there because of fear of people's eyes: the evil eye is real, and many who are exposed to it fall victim.' He said, 'O my mother, where is there refuge from fate? Worrying never made destiny take a break, nor is there escape from what's written for everyone. The one who took my grandfather won’t spare me or my father; for though he may live today, he might not see tomorrow. And when my father dies, and I come out saying, 'I am Ala al-Din, son of Shams al-Din the merchant,' no one will believe me, but the older folks will say, 'In our lifetimes, we have never seen a son or daughter of Shams al-Din.' Then the public treasury will claim my father's estate. May Allah have mercy on those who say, 'The noble dies, and his wealth disappears, only for the meanest to take his women.' So, O my mother, please speak to my father about taking me to the market and opening a shop for me, so I may sit there with my goods and learn to buy and sell.' His mother replied, 'O my son, as soon as your father returns, I will tell him this.' When the merchant came home, he found his son Ala al-Din Abu al-Shamat sitting with his mother and asked her, 'Why did you let him out of the hidden chamber?' She replied, 'O nephew, I didn’t bring him out; the servants forgot to close the door and left it open; while I was sitting with some ladies of rank, he came out and walked in to me.' Then she shared her son's words with him, and he said, 'O my son, tomorrow, God willing, I will take you with me to the market; but, my boy, sitting in markets and shops requires good manners and courteous behavior at all times.' Ala al-Din spent the night excited about his father's promise, and when the next day came, the merchant took him to the bathhouse and dressed him in an outfit worth a fortune. After they finished breakfast and drank their sherbets, Shams al-Din mounted his mule, placing his son on another, and rode to the market, followed closely by Ala al-Din. But when the market people saw their consul approaching with a young man who looked like a striking slice of the full moon, they said to one another, 'Look at that boy behind the consul; we thought well of him, but he is, like the leek, gray of head and green at heart.' And Shaykh Mohammed Samsam, the Deputy Syndic of the market, said to the merchants, 'O traders, we can’t have a boy like him as our Shaykh; no, never!' Now it was customary for the consul, when he came out in the morning and sat down in his shop, for the Deputy Syndic of the market to go to him and recite the Fatiha or opening chapter of the Quran, after which they would greet him one by one and wish him good morning before returning to their respective businesses. But when Shams al-Din took his seat in his shop that day, the traders didn’t come as usual; so he called the Deputy and asked, 'Why haven’t the merchants gathered as usual?' Mohammed Samsam replied, 'I don't know how to explain this trouble, but they have decided to remove you from your position as Shaykh of the market and will not recite the Fatiha to you anymore.' Shams al-Din asked, 'What is their reason?' and the Deputy inquired, 'What boy is this sitting beside you while you, an older man and chief of the merchants, have someone so young with you? Is he some sort of servant or related to your wife? I think you are fond of him and have a questionable relationship with the boy.' The consul shouted at him, saying, 'Be quiet, may Allah curse you! This is my son.' The Deputy replied, 'Never have we seen you with a son before,' and Shams al-Din said, 'When you handed me the seeds, my wife became pregnant and had this young man; but I raised him in hiding out of fear of the evil eye, and I didn't intend for him to come out until he could grow a beard. However, his mother disagreed, and he, in turn, asked me to set him up with a shop and teach him how to buy and sell.' So the Deputy returned to the other merchants and explained the situation, and they all agreed to go visit Shams al-Din's shop together. They stood before him, recited the 'Opener' of the Quran, and then congratulated him on his son, saying, 'May the Lord bless you, root and branch! But even the poorest among us, when a son or daughter is born, must cook a pot of custard and invite friends and family; yet you have not done this.' He replied, 'I owe you a feast; let’s meet in the garden.'—And Shahrazad noticed the dawn's light and stopped her tale.
When it was the Two Hundred and Fifty-second Night,
When it was the 252nd Night,
Her sister Dunyazad said to her, "Pray continue thy story for us, as thou be awake and not inclined to sleep." Quoth she:—With pleasure and goodwill: it hath reached me, O auspicious King, that the Consul of the merchants promised them a banquet and said "Be our meeting in the garden." So when morning dawned he despatched the carpet layer to the saloon of the garden-pavilion and bade him furnish the two. Moreover, he sent thither all that was needful for cooking, such as sheep and clarified butter and so forth, according to the requirements of the case; and spread two tables, one in the pavilion and another in the saloon. Then Shams al-Din and his boy girded themselves, and he said to Ala al-Din "O my son, whenas a greybeard entereth, I will meet him and seat him at the table in the pavilion; and do thou, in like manner, receive the beardless youths and seat them at the table in the saloon." He asked, "O my father, why dost thou spread two tables, one for men and another for youths?"; and he answered, "O my son, the beardless is ashamed to eat with the bearded." And his son thought this his answer full and sufficient. So when the merchants arrived, Shams al-Din received the men and seated them in the pavilion, whilst Ala al-Din received the youths and seated them in the saloon. Then the food was set on and the guests ate and drank and made merry and sat over their wine, whilst the attendants perfumed them with the smoke of scented woods, and the elders fell to conversing of matters of science and traditions of the Prophet. Now there was amongst them a merchant called Mahmъd of Balkh, a professing Moslem but at heart a Magian, a man of lewd and mischievous life who loved boys. And when he saw Ala al-Din from whose father he used to buy stuffs and merchandise, one sight of his face sent him a thousand sighs and Satan dangled the jewel before his eyes, so that he was taken with love-longing and desire and affection and his heart was filled with mad passion for him. Presently he arose and made for the youths, who stood up to receive him; and at this moment Ala Al-Din being taken with an urgent call of Nature, withdrew to make water; whereupon Mahmud turned to the other youths and said to them, "If ye will incline Ala al-Din's mind to journeying with me, I will give each of you a dress worth a power of money." Then he returned from them to the men's party; and, as the youths were sitting, Ala al-Din suddenly came back, when all rose to receive him and seated him in the place of highest honour. Presently, one of them said to his neighbour, "O my lord Hasan, tell me whence came to thee the capital—whereon thou trades"." He replied, "When I grew up and came to man's estate, I said to my sire, 'O my father, give me merchandise.' Quoth he, 'O my son, I have none by me; but go thou to some merchant and take of him money and traffic with it; and so learn to buy and sell, give and take.' So I went to one of the traders and borrowed of him a thousand dinars, wherewith I bought stuffs and carrying them to Damascus, sold them there at a profit of two for one. Then I bought Syrian stuffs and carrying them to Aleppo, made a similar gain of them; after which I bought stuffs of Aleppo and repaired with them to Baghdad, where I sold them with like result, two for one; nor did I cease trading upon my capital till I was worth nigh ten thousand ducats." Then each of the others told his friend some such tale, till it came to Ala al-Din's turn to speak, when they said to him, "And thou, O my lord Ala al-Din?" Quoth he, "I was brought up in a chamber underground and came forth from it only this week; and I do but go to the shop and return home from the shop." They remarked, "Thou art used to wone at home and wottest not the joys of travel, for travel is for men only." He replied, "I reck not of voyaging and wayfaring cloth not tempt me." Whereupon quoth one to the other, "This one is like the fish: when he leaveth the water he dieth." Then they said to him, "O Ala al Din, the glory of the sons of the merchants is not but in travel for the sake of gain." Their talk angered him; so he left them weeping-eyed and heavy-hearted and mounting his mule returned home. Now his mother saw him in tears and in bad temper and asked him, "What hath made thee weep, O my son?"; and he answered, "Of a truth, all the sons of the merchants put me to shame and said, 'Naught is more glorious for a merchant's son than travel for gain and to get him gold.'"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
Her sister Dunyazad said to her, "Please keep telling us your story since you’re awake and not ready to sleep." She replied, "Of course, with pleasure: It has come to my attention, O noble King, that the merchant consul promised them a feast and said, 'Let’s meet in the garden.' So, when morning came, he sent the carpet layer to the garden pavilion and instructed him to prepare both areas. Additionally, he sent everything needed for cooking, such as sheep, clarified butter, and other essentials, and set up two tables, one in the pavilion and another in the garden room. Then Shams al-Din and his servant got ready, and he said to Ala al-Din, 'My son, when an older man comes in, I will greet him and seat him at the table in the pavilion; you, in turn, welcome the younger men and seat them at the table in the garden room.' He asked, 'Why do we have two tables, one for men and another for youths?' and his father replied, 'The young ones feel shy eating with the older ones.' Ala al-Din accepted this explanation. When the merchants arrived, Shams al-Din welcomed the men and seated them in the pavilion, while Ala al-Din greeted the young men and seated them in the garden room. Soon, the food was served, and the guests enjoyed eating, drinking, and celebrating, while attendants filled the air with the fragrance of scented woods, and the elders engaged in discussions about sciences and traditions of the Prophet. Among them was a merchant named Mahmud from Balkh, who claimed to be a Muslim but secretly followed pagan practices, leading a reckless life and having an interest in young boys. When he spotted Ala al-Din, from whom he used to buy goods, he immediately felt a rush of longing, and his heart became consumed with desire and passion for him. Mahmud then approached the young men, who stood to greet him, but at that moment, Ala al-Din had to step away for a moment. Mahmud turned to the other youths and said, “If you can persuade Ala al-Din to travel with me, I will give each of you a valuable gift.” Then he went back to join the older men. When Ala al-Din returned, everyone stood up to welcome him and seated him in a place of honor. Shortly after, one of them asked his neighbor, “O my lord Hasan, how did you acquire your capital for trade?” He responded, “When I reached adulthood, I asked my father for some merchandise. He told me, ‘I have none available, but go to a merchant, borrow some money, and trade with it, so you can learn to buy and sell.’ So I approached a trader and borrowed a thousand dinars, which I used to buy goods. I took them to Damascus and sold them at a two-for-one profit. Then I bought Syrian goods and took them to Aleppo, making a similar profit. After that, I bought goods from Aleppo and traveled to Baghdad, where I sold them again at the same return. I continued trading until I was worth nearly ten thousand ducats.” Then each of the others shared similar stories until it was Ala al-Din's turn. They asked him, "And you, O my lord Ala al-Din?" He said, “I grew up in a basement and just came out this week; I only go to the shop and come back home.” They replied, “You’re used to being at home and don’t know the joys of travel; travel is for men.” He answered, “I don’t care about traveling, and it doesn't tempt me.” One of them remarked to another, “He’s like a fish: when he leaves the water, he perishes.” Then they told him, “O Ala al-Din, the pride of merchant sons lies solely in traveling for profit.” Their words upset him, and he left them feeling tearful and heavy-hearted, riding his mule back home. His mother saw him in tears and asked, “What made you cry, my son?” He replied, “Honestly, all the merchant's sons embarrassed me, saying, ‘Nothing is more glorious for a merchant's son than traveling for profit and acquiring gold.’” And Shahrazad noticed daybreak and stopped her story at the allowed moment.
When it was the Two Hundred and Fifty-third Night,
When it was the 253rd Night,
She said, It hath reached me, O auspicious King, that Ala al-Din said to his mother, "Of a truth all the sons of the merchants put me to shame and said, 'Naught is more honourable for a merchant's son than travel for gain.'" "O my son, hast thou a mind to travel?" "Even so!" "And whither wilt thou go?" "To the city of Baghdad; for there folk make double the cost price on their goods." "O my son, thy father is a very rich man and, if he provide thee not with merchandise, I will supply it out of my own monies." "The best favour is that which is soonest bestowed; if this kindness is to be, now is the time." So she called the slaves and sent them for cloth packers, then, opening a store house, brought out ten loads of stuffs, which they made up into bales for him. Such was his case; but as regards his father, Shams al-Din, he looked about and failed to find Ala al-Din in the garden and enquiring after him, was told that he had mounted mule and gone home; so he too mounted and followed him. Now when he entered the house, he saw the bales ready bound and asked what they were; whereupon his wife told him what had chanced between Ala al-Din and the sons of the merchants; and he cried, "O my son, Allah's malison on travel and stranger-hood! Verily Allah's Apostle (whom the Lord bless and preserve!) hath said, 'It is of a man's happy fortune that he eat his daily bread in his own land', and it was said of the ancients, 'Leave travel, though but for a mile.'" Then quoth he to his son, "Say, art thou indeed resolved to travel and wilt thou not turn back from it?" Quoth the other, "There is no help for it but that I journey to Baghdad with merchandise, else will I doff clothes and don dervish gear and fare a-wandering over the world." Shams al-Din rejoined, "I am no penniless pauper but have great plenty of wealth;" then he showed him all he owned of monies and stuffs and stock-in-trade and observed, "With me are stuffs and merchandise befitting every country in the world." Then he showed him among the rest, forty bales ready bound, with the price, a thousand dinars, written on each, and said, "O my son take these forty loads, together with the ten which thy mother gave thee, and set out under the safeguard of Almighty Allah. But, O my child, I fear for thee a certain wood in thy way, called the Lion's Copse,[FN#39] and a valley highs the Vale of Dogs, for there lives are lost without mercy." He said, "How so, O my father?"; and he replied, "Because of a Badawi bandit named Ajlan." Quoth Ala al-Din, "Such is Allah's luck; if any share of it be mine, no harm shall hap to me." Then they rode to the cattle bazar, where behold, a cameleer[FN#40] alighted from his she mule and kissing the Consul's hand, said to him, "O my lord, it is long, by Allah, since thou hast employed us in the way of business." He replied, "Every time hath its fortune and its men,[FN#41] and Allah have truth on him who said,
She said, "I heard, O fortunate King, that Ala al-Din told his mother, 'Honestly, all the merchant's sons make me feel ashamed and say, "Nothing is more honorable for a merchant's son than traveling for profit."' 'O my son, do you want to travel?' 'Yes!' 'And where will you go?' 'To the city of Baghdad; there, people make double the cost price on their goods.' 'O my son, your father is a very wealthy man, and if he doesn’t provide you with merchandise, I will give it to you from my own money.' 'The best favor is the one given quickly; if this kindness is to happen, now is the time.' So she called the servants and sent them for cloth packers, and then opened a storeroom and brought out ten loads of goods, which they packed into bales for him. That was his situation, but as for his father, Shams al-Din, he looked around and couldn’t find Ala al-Din in the garden. When he asked about him, he was told that he had mounted a mule and gone home; so he too got on his mount and followed him. When he entered the house, he saw the bales ready and asked what they were; then his wife told him what had happened between Ala al-Din and the merchant's sons. He exclaimed, 'O my son, curse be travel and being a stranger! Truly, Allah's Apostle (may the Lord bless and preserve him!) said, "A man's good fortune is to earn his daily bread in his own land," and it was said by the ancients, "Avoid travel, even if just for a mile."' Then he said to his son, 'Tell me, are you really determined to travel, and won’t you change your mind?' The other replied, 'I have no choice but to travel to Baghdad with merchandise; otherwise, I’ll shed my clothes and wear dervish attire and wander the world.' Shams al-Din responded, 'I am not a broke beggar, but I have plenty of wealth;' then he showed him all his money, goods, and trade stock, saying, 'I have items and merchandise fit for every country in the world.' Then he showed him among other things, forty bales already packed, with the price of a thousand dinars written on each, and said, 'O my son, take these forty loads along with the ten that your mother gave you, and set out under the protection of Almighty Allah. But, O my child, I fear for you a certain forest on your way, called the Lion's Copse, and a valley called the Vale of Dogs, for lives are lost there without mercy.' He asked, 'Why is that, O my father?' The reply was, 'Because of a Bedouin bandit named Ajlan.' Ala al-Din said, 'Such is Allah's luck; if any of it is mine, I won’t come to harm.' Then they rode to the cattle market, where a cameleer dismounted from his she-mule and, kissing the Consul's hand, said to him, 'O my lord, it’s been a long time, by Allah, since you employed us in business.' He replied, 'Every time has its fortune and its people, and Allah be truthful with the one who said,"
'And the old man crept o'er the worldly ways * So bowed, his
beard o'er his knees down flow'th:
Quoth I, 'What gars thee so doubled go?' * Quoth he (as to me his
hands he show'th)
'My youth is lost, in the dust it lieth; * And see, I bend me to
find my youth.'"[FN#42]
'And the old man moved slowly through the world, so bent over that his
beard flowed down over his knees:
I asked, 'What makes you walk like that?' * He replied (as he showed me his
hands)
'My youth is gone, it lies in the dust; * And look, I bend down to
find my youth.'"[FN#42]
Now when he had ended his verses, he said, "O chief of the caravan, it is not I who am minded to travel, but this my son." Quoth the cameleer, "Allah save him for thee." Then the Consul made a contract between Ala al-Din and the man, appointing that the youth should be to him as a son, and gave him into his charge, saying, "Take these hundred gold pieces for thy people." More-over he bought his son threescore mules and a lamp and a tomb-covering for the Sayyid Abd al-Kadir of Gнlбn[FN#43] and said to him, "O my son, while I am absent, this is thy sire in my stead: whatsoever he biddeth thee, do thou obey him." So saying, he returned home with the mules and servants and that night they made a Khitmah or perfection of the Koran and held a festival—in honour of the Shaykh Abd al-Kadir al-Jilбni. And when the morrow dawned, the Consul gave his son ten thousand dinars, saying, "O my son, when thou comest to Baghdad, if thou find stuffs easy of sale, sell them; but if they be dull, spend of these dinars." Then they loaded the mules and, taking leave of one another, all the wayfarers setting out on their journey, marched forth from the city. Now Mahmud of Balkh had made ready his own venture for Baghdad and had moved his bales and set up his tents without the walls, saying to himself, "Thou shalt not enjoy this youth but in the desert, where there is neither spy nor marplot to trouble thee." It chanced that he had in hand a thousand dinars which he owed to the youth's father, the balance of a business-transaction between them; so he went and bade farewell to the Consul, who charged him, "Give the thousand dinars to my son Ala al-Din;" and commended the lad to his care, saying, "He is as it were thy son." Accordingly, Ala al-Din joined company with Mahmud of Balkh.—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Now that he had finished his verses, he said, "O chief of the caravan, I’m not the one who wants to travel, but my son does." The cameleer replied, "May God protect him for you." Then the Consul made a deal between Ala al-Din and the man, stating that the young man should be like a son to him, and handed him over, saying, "Take these hundred gold pieces for your people." Additionally, he bought his son sixty mules, a lamp, and a tomb-covering for Sayyid Abd al-Kadir of Gīlān, and told him, "O my son, while I’m away, consider him your father in my place: whatever he tells you, obey him." After saying this, he returned home with the mules and servants, and that night they held a Khitmah or completion of the Quran and celebrated a festival in honor of Shaykh Abd al-Kadir al-Jilāni. When dawn broke, the Consul gave his son ten thousand dinars, saying, "O my son, when you get to Baghdad, if you find goods easy to sell, sell them; but if they don’t sell well, use some of these dinars." Then they loaded the mules, said their goodbyes, and all the travelers set out on their journey from the city. Now Mahmud of Balkh had prepared his own caravan for Baghdad and had moved his bales and set up his tents outside the city walls, thinking to himself, "You’ll only enjoy this young man in the desert, where there are no spies or troublemakers to bother you." Coincidentally, he had a thousand dinars owed to the youth's father from a business deal between them; so he went and took his leave of the Consul, who instructed him, "Give the thousand dinars to my son Ala al-Din," and entrusted the young man to his care, saying, "He is essentially your son." Consequently, Ala al-Din joined Mahmud of Balkh. — And Shahrazad noticed the dawn had come and stopped her story.
When it was the Two Hundred and Fifty-fourth Night,
When it was the 254th night,
She said, It hath reached me, O auspicious King, that Ala al-Din joined company with Mahmud of Balkh who, before beginning the march, charged the youth's cook to dress nothing for him, but himself provided him and his company with meat and drink. Now he had four houses, one in Cairo, another in Damascus, a third in Aleppo and a fourth in Baghdad. So they set out and ceased not journeying over waste and wold till they drew near Damascus when Mahmud sent his slave to Ala al-Din, whom he found sitting and reading. He went up to him and kissed his hands, and Ala al-Din having asked him what he wanted, he answered, "My master saluteth thee and craveth thy company to a banquet at his place." Quoth the youth, "Not till I consult my father Kamal al-Din, the captain of the caravan." So he asked advice of the Makaddam,[FN#44] who said, "Do not go." Then they left Damascus and journeyed on till they came to Aleppo, where Mahmud made a second entertainment and sent to invite Ala al-Din; but he consulted the Chief Cameleer who again forbade him. Then they marched from Aleppo and fared on, till there remained between them and Baghdad only a single stage. Here Mahmud prepared a third feast and sent to bid Ala al-Din to it: Kamal-al-Din once more forbade his accepting it, but he said, "I must needs go." So he rose and, slinging a sword over his shoulder, under his clothes, repaired to the tent of Mahmud of Balkh, who came to meet him and saluted him. Then he set before him a sumptuous repast and they ate and drank and washed hands. At last Mahmud bent towards Ala al-Din to snatch a kiss from him, but the youth received the kiss on the palm of his hand and said to him, "What wouldest thou be at?" Quoth Mahmud, "In very sooth I brought thee hither that I might take my pleasure with thee in this jousting ground, and we will comment upon the words of him who saith,
She said, "It has come to my attention, O fortunate King, that Ala al-Din joined forces with Mahmud of Balkh who, before beginning their journey, instructed the youth's cook not to prepare anything for him, as he personally provided food and drinks for Ala al-Din and his companions. Mahmud owned four houses: one in Cairo, another in Damascus, a third in Aleppo, and a fourth in Baghdad. They set out and traveled through desolate areas until they got close to Damascus, where Mahmud sent his servant to Ala al-Din, who was sitting and reading. The servant approached him, kissed his hands, and when Ala al-Din asked what he wanted, he replied, 'My master sends his greetings and requests your company for a banquet at his place.' Ala al-Din responded, 'Not without checking with my father Kamal al-Din, the caravan chief.' He sought advice from the Makaddam, who advised, 'Don't go.' They left Damascus and continued on until they arrived in Aleppo, where Mahmud hosted another gathering and sent an invitation to Ala al-Din; again, he consulted the Chief Cameleer, who once more advised against it. They departed from Aleppo and traveled until they were just one stage away from Baghdad. At this point, Mahmud arranged a third feast and sent for Ala al-Din again. Kamal al-Din again forbade him from accepting, but Ala al-Din insisted, 'I have to go.' So, he stood up, slung a sword over his shoulder beneath his cloak, and headed to Mahmud of Balkh’s tent where Mahmud came to greet him warmly. He then presented Ala al-Din with a lavish meal and they dined together, washing their hands afterward. Finally, Mahmud leaned in to kiss Ala al-Din, but the youth caught the kiss on his palm and asked, 'What do you want?' Mahmud replied, 'Honestly, I brought you here so I could enjoy myself with you in this location, and we can discuss the words of the one who says,'"
'Say, canst not come to us one momentling, * Like milk of ewekin
or aught glistening
And eat what liketh thee of dainty cake, * And take thy due of
fee in silverling,
And bear whatso thou wilt, without mislike, * Of spanling,
fistling or a span long thing?'"
'Say, can you come to us for just a moment, * Like fresh sheep's milk
or anything shiny
And eat whatever treats you like from the sweet cake, * And take your share of
payment in silver,
And carry whatever you want, without any trouble, * A little one,
a small fist, or something a span long?'"
Then Mahmud of Balkh would have laid hands on Ala al-Din to ravish him; but he rose and baring his brand, said to him, "Shame on thy gray hairs! Hast thou no fear of Allah, and He of exceeding awe?[FN#45] May He have mercy on him who saith,
Then Mahmud of Balkh tried to grab Ala al-Din to assault him; but Ala al-Din stood up and unsheathed his sword, saying to him, "Shame on your gray hairs! Do you have no fear of God, who is all-powerful? [FN#45] May He have mercy on the one who says,
'Preserve thy hoary hairs from soil and stain, * For whitest colours are the easiest stained!'"
'Keep your gray hairs safe from dirt and marks, * For the purest colors are the easiest to stain!''
And when he ended his verses he said to Mahmud of Balkh, "Verily this merchandise[FN#46] is a trust from Allah and may not be sold. If I sold this property to other than thee for gold, I would sell it to thee for silver; but by Allah, O filthy villain, I will never again company with thee; no, never!" Then he returned to Kamal-Al-Din the guide and said to him, "Yonder man is a lewd fellow, and I will no longer consort with him nor suffer his company by the way." He replied, "O my son, did I not say to thee, 'Go not near him'? But if we part company with him, I fear destruction for ourselves; so let us still make one caravan." But Ala al-Din cried, "It may not be that I ever again travel with him." So he loaded his beasts and journeyed onwards, he and his company, till they came to a valley, where Ala al-Din would have halted, but the Cameleer said to him, "Do not halt here; rather let us fare forwards and press our pace, so haply we make Baghdad before the gates are closed, for they open and shut them with the sun, in fear lest the Rejectors[FN#47] should take the city and throw the books of religious learning into the Tigris." But Ala al Din replied to him, "O my father, I came not forth from home with this merchandise, or travelled hither for the sake of traffic, but to divert myself with the sight of foreign lands and folks;" and he rejoined, "O my son, we fear for thee and for thy goods from the wild Arabs." Whereupon the youth answered "Harkye, fellow, art thou master or man? I will not enter Baghdad till the morning, that the sons of the city may see my merchandise and know me." "Do as thou wilt," said the other "I have given thee the wisest advice, but thou art the best judge of thine own case." Then Ala al-Din bade them unload the mule; and pitch the tent; so they did his bidding and abode there till the middle of the night, when he went out to obey a call of nature and suddenly saw something gleaming afar off. So he said to Kamal-al-Din, "O captain, what is yonder glittering?" The Cameleer sat up and, considering it straitly, knew it for the glint of spear heads and the steel of Badawi weapons and swords. And lo and behold! this was a troop of wild Arabs under a chief called Ajlбn Abъ Nбib, Shaykh of the Arabs, and when they neared the camp and saw the bales and baggage, they said one to another, "O night of loot!" Now when Kamal-al-Din heard these their words he cried, "Avaunt, O vilest of Arabs!" But Abu Naib so smote him with his throw spear in the breast, that the point came out gleaming from his back, and he fell down dead at the tent door. Then cried the water carrier,[FN#48] "Avaunt, O foulest of Arabs!" and one of them smote him with a sword upon the shoulder, that it issued shining from the tendons of the throat, and he also fell down dead. (And all this while Ala Al-Din stood looking on.) Then the Badawin surrounded and charged the caravan from every side and slew all Ala al-Din's company without sparing a man: after which they loaded the mules with the spoil and made off. Quoth Ala al-Din to himself, "Nothing will slay thee save thy mule and thy dress!"; so he arose and put off his gown and threw it over the back of a mule, remaining in his shirt and bag trousers only; after which he looked towards the tent door and, seeing there a pool of gore flowing from the slaughtered, wallowed in it with his remaining clothes till he was as a slain man drowned in his own blood. Thus it fared with him; but as regards the Shaykh of the wild Arabs, Ajlan, he said to his banditti, "O Arabs, was this caravan bound from Egypt for Baghdad or from Baghdad for Egypt?"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
And when he finished his verses, he said to Mahmud of Balkh, "This merchandise is a trust from Allah and cannot be sold. If I sold this property to anyone else for gold, I would sell it to you for silver; but by Allah, you filthy villain, I will never travel with you again; never!" Then he went back to Kamal-Al-Din the guide and said, "That man is lewd, and I won’t travel with him or allow him to join us." He replied, "Didn’t I tell you to stay away from him? But if we part ways with him, I worry for our safety; let’s stick together in one caravan." But Ala al-Din insisted, "I can’t travel with him anymore." So he loaded his animals and moved on with his group until they reached a valley, where Ala al-Din wanted to stop, but the Cameleer said, "Don't stop here; let’s keep going and speed up, so we hopefully arrive in Baghdad before the gates close, since they open and close with the sun, fearing the Rejectors might take the city and throw the religious books into the Tigris." But Ala al-Din replied, "I didn’t leave home with this merchandise or come here to do business; I came to enjoy seeing foreign lands and people." He responded, "I worry for you and your goods from the wild Arabs." Then the young man said, "Listen, are you the master or a man? I won’t enter Baghdad until morning, so the city's sons can see my merchandise and recognize me." "Do what you want," said the other, "I've given you my best advice, but you know your own situation best." Then Ala al-Din told them to unload the mule and set up the tent; they followed his orders and stayed there until midnight, when he went out to relieve himself and suddenly saw something shining in the distance. He said to Kamal-al-Din, "What’s that glimmering over there?" The Cameleer sat up and realized it was the shine of spearheads and the metal of Bedouin weapons and swords. And look! This was a group of wild Arabs led by a chief named Ajlan Abu Naib, Shaykh of the Arabs, and as they approached the camp and saw the bales and gear, they said to each other, "A night for plunder!" When Kamal-al-Din heard them, he shouted, "Get lost, you scum of the Arabs!" But Abu Naib threw a spear at him, piercing his chest and coming out his back, and he fell dead at the tent’s entrance. Then the water carrier shouted, "Get lost, you foulest of Arabs!" and one of them struck him with a sword on the shoulder, which came out shining from his throat, and he also fell dead. (During all this, Ala al-Din just watched.) The Bedouins surrounded the caravan, attacking from all sides and killing all of Ala al-Din's group without mercy: afterward, they loaded the mules with the plunder and left. Ala al-Din thought to himself, "Nothing will kill you except your mule and your clothes!"; so he got up, took off his gown, and threw it over a mule, remaining in just his shirt and baggy trousers; then he looked at the tent entrance and saw a pool of blood flowing from the dead, so he rolled in it with his remaining clothes until he looked like a slain man drowning in his own blood. This was his fate; as for the Shaykh of the wild Arabs, Ajlan, he asked his bandits, "Was this caravan coming from Egypt to Baghdad or from Baghdad to Egypt?"—And Shahrazad noticed the dawn breaking and stopped her story.
When it was the Two Hundred and Fifty-fifth Night,
When it was the Two Hundred and Fifty-fifth Night,
She said, It hath reached me, O auspicious King, that when the Badawi asked his banditti, "O Arabs, was this caravan bound from Egypt for Baghdad or from Baghdad for Egypt?"; they answered, "'Twas bound from Egypt for Baghdad;" and he said, "Return ye to the slain, for methinks the owner of this caravan is not dead." So they turned back to the slain and fell to prodding and slashing them with lance and sword till they came to Ala al-Din, who had thrown himself down among the corpses. And when they came to him, quoth they, "Thou dost but feign thyself dead, but we will make an end of thee," and one of the Badawin levelled his javelin and would have plunged it into his breast when he cried out, "Save me, O my lord Abd al-Kadir, O Saint of Gilan!" and behold, he saw a hand turn the lance away from his breast to that of Kamal-al-Din the cameleer, so that it pierced him and spared himself.[FN#49] Then the Arabs made off; and, when Ala al-Din saw that the birds were flown with their god send, he sat up and finding no one, rose and set off running; but, behold! Abu Nбib the Badawi looked back and said to his troop, "I see somewhat moving afar off, O Arabs!" So one of the bandits turned back and, spying Ala al-Din running, called out to him, saying, "Flight shall not forward thee and we after thee;" and he smote his mare with his heel and she hastened after him. Then Ala al-Din seeing before him a watering tank and a cistern beside it, climbed up into a niche in the cistern and, stretching himself at full length, feigned to be asleep and said, "O gracious Protector, cover me with the veil of Thy protection which may not be torn away!" And lo! the Badawi came up to the cistern and, standing in his stirrup irons put out his hand to lay hold of Ala al-Din; but he said, "O my lady Nafнsah[FN#50]! Now is thy time!" And behold, a scorpion stung the Badawi in the palm and he cried out, saying, "Help, O Arabs! I am stung;" and he alighted from his mare's back. So his comrades came up to him and mounted him again, asking, "What hath befallen thee?" whereto he answered, "A young scorpion[FN#51] stung me." So they departed, with the caravan. Such was their case; but as regards Ala al-Din, he tarried in the niche, and Mahmud of Balkh bade load his beasts and fared forwards till he came to the Lion's Copse where he found Ala al-Din's attendants all lying slain. At this he rejoiced and went on till he reached the cistern and the reservoir. Now his mule was athirst and turned aside to drink, but she saw Ala al-Din's shadow in the water and shied and started; whereupon Mahmud raised his eyes and, seeing Ala al-Din lying in the niche, stripped to his shirt and bag trousers, said to him, "What man this deed to thee hath dight and left thee in this evil plight?" Answered Ala alDin, "The Arabs," and Mahmud said, "O my son, the mules and the baggage were thy ransom; so do thou comfort thyself with his saying who said,
She said, "I've heard, O lucky King, that when the Bedouin asked his bandits, 'O Arabs, was this caravan coming from Egypt to Baghdad or from Baghdad to Egypt?'; they replied, 'It was coming from Egypt to Baghdad.' So he said, 'Go back to the dead, for I believe the owner of this caravan is still alive.' They turned back to the dead and started poking and slashing at them with spears and swords until they found Ala al-Din, who had thrown himself among the corpses. When they got to him, they said, 'You’re only pretending to be dead, but we will finish you off,' and one of the Bedouin raised his javelin, ready to stab him in the chest when he shouted, 'Help me, O my lord Abd al-Kadir, O Saint of Gilan!' And then he saw a hand push the javelin away from his chest to the chest of Kamal-al-Din the cameleer, so that it pierced him and spared Ala al-Din. Then the Arabs fled; when Ala al-Din saw that they had left with their fortune, he sat up, realizing no one was around, and stood up to run. But look! Abu Nib the Bedouin looked back and said to his crew, 'I see something moving in the distance, O Arabs!' So one of the bandits turned back and, spotting Ala al-Din running, yelled at him, 'Running won’t help you; we are coming after you!' and he kicked his mare to chase after him. Seeing a watering tank and a cistern nearby, Ala al-Din climbed into a niche in the cistern, lay down flat, and pretended to be asleep, saying, 'O gracious Protector, cover me with Your protection that cannot be torn away!' Just then, the Bedouin approached the cistern, standing in his stirrups reaching out to grab Ala al-Din, but he said, 'O my lady Nafisah! Now is your moment!' And suddenly, a scorpion stung the Bedouin in the palm, and he cried out, 'Help, O Arabs! I’ve been stung!' and got off his mare. His companions came over and helped him back on, asking, 'What happened to you?' He replied, 'A young scorpion stung me.' Then they left with the caravan. Such was their situation; as for Ala al-Din, he stayed hidden in the niche. Mahmud of Balkh ordered his animals to be loaded and continued until he reached the Lion's Copse where he found all of Ala al-Din's attendants slain. This made him happy, and he moved on until he reached the cistern and the reservoir. Now, his mule was thirsty and turned to drink, but when she saw Ala al-Din's shadow in the water, she got startled and jumped. Mahmud looked up and, seeing Ala al-Din lying in the niche, dressed only in his shirt and baggy trousers, asked him, 'Who has done this to you and left you in such a bad state?' Ala al-Din answered, 'The Arabs,' and Mahmud said, 'O my son, the mules and the baggage were your ransom; so take comfort in the words of the one who said,
'If thereby man can save his head from death, * His good is worth him but a slice of nail!'
'If a person can save their life this way, their worth is just a measly slice of a nail!'
But now, O my son, come down and fear no hurt." Thereupon he descended from the cistern-niche and Mahmud mounted him on a mule, and they fared on till they reached Baghdad, where he brought him to his own house and carried him to the bath, saying to him, "The goods and money were the ransom of thy life, O my son; but, if thou wilt hearken to me, I will give thee the worth of that thou hast lost, twice told." When he came out of the bath, Mahmud carried him into a saloon decorated with gold with four raised floors, and bade them bring a tray with all manner of meats. So they ate and drank and Mahmud bent towards Ala al-Din to snatch a kiss from him; but he received it upon the palm of his hand and said, "What, dost thou persist in thy evil designs upon me? Did I not tell thee that, were I wont to sell this merchandise to other than thee for gold, I would sell it thee for silver?" Quoth Mahmud, "I will give thee neither merchandise nor mule nor clothes save at this price; for I am gone mad for love of thee, and bless him who said,
But now, my son, come down and don’t be afraid of any harm." With that, he climbed down from the cistern and Mahmud helped him onto a mule, and they traveled on until they reached Baghdad, where Mahmud took him to his own house and led him to the bath. He said to him, "The goods and money were the price for your life, my son; but if you listen to me, I will give you back what you lost, twice over." When he came out of the bath, Mahmud took him into a lavish saloon decorated with gold and with four raised levels, and asked for a tray filled with all kinds of food. They ate and drank, and Mahmud leaned toward Ala al-Din to steal a kiss from him; but he received it on the palm of his hand and said, "What, are you still pursuing your wicked intentions toward me? Did I not tell you that if I were to sell this merchandise to anyone else for gold, I would only sell it to you for silver?" Mahmud replied, "I will give you neither merchandise nor mule nor clothes unless you pay this price; for I am crazy in love with you, and bless the one who said,
'Told us, ascribing to his Shaykhs, our Shaykh * Abъ Bilбl, these
words they wont to utter:[FN#52]
Unhealed the lover wones of love desire, * By kiss and clip, his
only cure's to futter!'"
'Told us, attributing to his teachers, our teacher * Abъ Bilбl, these
words they often expressed:[FN#52]
Unhealed, the lover suffering from love's longing, * By kiss and embrace, his
only remedy is to indulge!'"
Ala al-Din replied, "Of a truth this may never be, take back thy dress and thy mule and open the door that I may go out." So he opened the door, and Ala al-Din fared forth and walked on, with the dogs barking at his heels, and he went forwards through the dark when behold, he saw the door of a mosque standing open and, entering the vestibule, there took shelter and concealment; and suddenly a light approached him and on examining it he saw that it came from a pair of lanthorns borne by two slaves before two merchants. Now one was an old man of comely face and the other a youth; and he heard the younger say to the elder, "O my uncle,, I conjure thee by Allah, give me back my cousin!" The old man replied, "Did I not forbid thee, many a time, when the oath of divorce was always in thy mouth, as it were Holy Writ?" Then he turned to his right and, seeing Ala al-Din as he were a slice of the full moon, said to him, "Peace be with thee! who art thou, O my son?" Quoth he, returning the salutation of peace, "I am Ala al-Din, son of Shams al-Din, Consul of the merchants for Egypt. I besought my father for merchandise; so he packed me fifty loads of stuffs and goods."—And Shahrazed perceived the dawn of day and ceased to say her permitted say.
Ala al-Din replied, "This is never going to happen. Just take back your dress and your mule, and open the door so I can leave." He opened the door, and Ala al-Din stepped out, walking on with the dogs barking behind him. He continued through the darkness until he spotted the open door of a mosque. He entered the vestibule to find shelter and hide, and suddenly a light approached him. When he looked closer, he saw it came from a pair of lanterns carried by two slaves in front of two merchants. One was an old man with a handsome face, and the other was a young man. The younger one said to the elder, "Oh my uncle, I beg you by Allah, give me back my cousin!" The old man replied, "Did I not warn you many times when you were always talking about divorce, as if it were sacred scripture?" Then he turned to his right, saw Ala al-Din as if he were a slice of the full moon, and said to him, "Peace be upon you! Who are you, my son?" He replied, returning the greeting, "I am Ala al-Din, son of Shams al-Din, the Consul of the merchants for Egypt. I asked my father for merchandise, and he packed me fifty loads of goods." —And Shahrazad noticed the dawn approaching and stopped her story for the night.
When it was the Two Hundred and Fifty-sixth Night,
When it was the 256th Night,
She said, It hath reached me, O auspicious King, that Ala al-Din continued, "So he packed me fifty loads of goods and gave me ten thousand dinars, wherewith I set out for Baghdad; but when I reached the Lion's Copse, the wild Arabs came out against me and took all my goods and monies. So I entered the city knowing not where to pass the night and, seeing this place, I took shelter here." Quoth the old man, "O my son, what sayest thou to my giving thee a thousand dinars and a suit of clothes and a mule worth other two thousand?" Ala al-Din asked, "To what end wilt thou give me these things, O my uncle?" and the other answered, 'This young man who accompanieth me is the son of my brother and an only son; and I have a daughter called Zubaydah[FN#53] the lutist, an only child who is a model of beauty and loveliness, so I married her to him. Now he loveth her, but she loatheth him; and when he chanced to take an oath of triple divorcement and broke it, forthright she left him. Whereupon he egged on all the folk to intercede with me to restore her to him; but I told him that this could not lawfully be save by an intermediate marriage, and we have agreed to make some stranger the intermediary[FN#54] in order that none may taunt and shame him with this affair. So, as thou art a stranger, come with us and we will marry thee to her; thou shalt lie with her to-night and on the morrow divorce her and we will give thee what I said." Quoth Ala al-Din to himself, "By Allah, to bide the night with a bride on a bed in a house is far better than sleeping in the streets and vestibules!" So he went with them to the Kazi whose heart, as soon as he saw Ala al-Din, was moved to love him, and who said to the old man, "What is your will?" He replied, "We wish to make this young man an intermediary husband for my daughter; but we will write a bond against him binding him to pay down by way of marriage-settlement ten thousand gold pieces. Now if after passing the night with her he divorce her in the morning, we will give him a mule and dress each worth a thousand dinars, and a third thousand of ready money; but if he divorce her not, he shall pay down the ten thousand dinars according to contract." So they agreed to the agreement and the father of the bride-to-be received his bond for the marriage-settlement. Then he took Ala al-Din and, clothing him anew, carried him to his daughter's house and there he left him standing at the door, whilst he himself went in to the young lady and said, "Take the bond of thy marriage-settlement, for I have wedded thee to a handsome youth by name Ala al-Din Abu al-Shamat: so do thou use him with the best of usage." Then he put the bond into her hands and left her and went to his own lodging. Now the lady's cousin had an old duenna who used to visit Zubaydah, and he had done many a kindness to this woman, so he said to her, "O my mother, if my cousin Zubaydah see this handsome young man, she will never after accept my offer; so I would fain have thee contrive some trick to keep her and him apart." She answered, "By the life of thy youth,[FN#55] I will not suffer him to approach her!" Then she went to Ala al-Din and said to him, "O my son, I have a word of advice to give thee, for the love of Almighty Allah and do thou accept my counsel, as I fear for thee from this young woman: better thou let her lie alone and feel not her person nor draw thee near to her." He asked, "Why so?"; and she answered, "Because her body is full of leprosy and I dread lest she infect thy fair and seemly youth." Quoth he, "I have no need of her." Thereupon she went to the lady and said the like to her of Ala al-Din, and she replied, "I have no need of him, but will let him lie alone, and on the morrow he shall gang his gait." Then she called a slave-girl and said to her, "Take the tray of food and set it before him that he may sup." So the handmaid carried him the tray of food and set it before him and he ate his fill: after which he sat down and raised his charming voice and fell to reciting the chapter called Y. S.[FN#56] The lady listened to him and found his voice as melodious as the psalms of David sung by David himself,[FN#57] which when she heard, she exclaimed, "Allah disappoint the old hag who told me that he was affected with leprosy! Surely this is not the voice of one who hath such a disease; and all was a lie against him."[FN#58] Then she took a lute of India-land workmanship and, tuning the strings, sang to it in a voice so sweet its music would stay the birds in the heart of heaven; and began these two couplets,
She said, "I've heard, O auspicious King, that Ala al-Din continued, 'So he packed up fifty loads of goods and gave me ten thousand dinars, with which I set out for Baghdad; but when I reached the Lion's Copse, the wild Arabs attacked me and took all my goods and money. So I entered the city not knowing where to spend the night, and seeing this place, I took shelter here.' The old man said, 'O my son, what do you think of me giving you a thousand dinars, a suit of clothes, and a mule worth another two thousand?' Ala al-Din asked, 'Why would you give me these things, O my uncle?' The other replied, 'This young man who is with me is my brother's son and an only child; I have a daughter named Zubaydah, the lutist, an only child as well, and she is a picture of beauty and charm, so I married her to him. He loves her, but she despises him; and when he swore an oath of triple divorce and broke it, she immediately left him. He then urged everyone to intercede with me to bring her back to him; but I told him that could only happen lawfully through an intermediary marriage, and we agreed to make some stranger the intermediary so that no one could tease or shame him over this. So, since you are a stranger, come with us, and we will marry you to her; you will sleep with her tonight and divorce her tomorrow, and we will give you what I mentioned.' Ala al-Din thought to himself, 'By Allah, spending the night with a bride in a house is much better than sleeping in the streets!' So he went with them to the Kazi, who, as soon as he saw Ala al-Din, was struck with affection and asked the old man, 'What is your wish?' The old man replied, 'We wish to make this young man an intermediary husband for my daughter; but we will write a bond against him committing him to pay a marriage settlement of ten thousand gold pieces. Now, if after spending the night with her he divorces her in the morning, we will give him a mule and clothes worth a thousand dinars each, plus an additional thousand in cash; but if he does not divorce her, he will have to pay the ten thousand dinars according to the contract.' They agreed to the terms, and the father of the bride-to-be took the bond for the marriage settlement. He then took Ala al-Din, dressed him in new clothes, and brought him to his daughter's house, leaving him at the door while he entered to see the young lady. He said, 'Take the bond of your marriage settlement, for I have married you to a handsome young man named Ala al-Din Abu al-Shamat; so treat him well.' He gave her the bond and left her, going back to his own place. Now, the lady's cousin had an old nurse who used to visit Zubaydah, and he had done her many favors. He said to her, 'O my mother, if my cousin Zubaydah sees this handsome young man, she will never accept my offer; so I would like you to come up with a way to keep them apart.' She replied, 'I swear by your youth, I will not let him near her!' Then she approached Ala al-Din and said to him, 'O my son, I have some advice for you out of concern for you: for the love of Almighty Allah, please accept my counsel, as I fear for you from this young woman. It would be better for you to let her sleep alone and not touch her or get close to her.' He asked, 'Why is that?' She responded, 'Because her body is full of leprosy, and I’m afraid she might infect your fair and lovely youth.' He said, 'I have no interest in her.' Then she went to the lady and said something similar about Ala al-Din, and she replied, 'I have no interest in him either; I will let him sleep alone, and tomorrow he can go his way.' Then she called a slave-girl and instructed her, 'Take this tray of food and set it before him so he can eat.' The handmaid brought him the tray and set it before him, and he ate to his heart's content. After that, he sat down, lifted his enchanting voice, and began reciting the chapter called Y. S. The lady listened and found his voice as melodious as David's psalms sung by him. When she heard this, she exclaimed, 'May Allah frustrate the old hag who told me he was leprous! This cannot be the voice of someone with such a disease; all she said about him was a lie.' Then she took a beautifully crafted lute from India, tuned the strings, and sang to it in such a sweet voice that even the birds in heaven would pause to listen; and began these two couplets,
"I love a fawn with gentle white black eyes, * Whose walk the
willow-wand with envy kills:
Forbidding me he bids for rival-mine, * 'Tis Allah's grace who
grants to whom He wills!"
"I love a fawn with gentle white and black eyes, * Whose walk the
willow-wand with envy kills:
Forbidding me, he competes with my rival, * It's Allah's grace that
gives to whomever He chooses!"
And when he heard her chant these lines he ended his recitation of the chapter, and began also to sing and repeated the following couplet,
And when he heard her sing these lines, he stopped reading the chapter and also started to sing, repeating the following couplet,
"My Salбm to the Fawn in the garments concealed, * And to roses in gardens of cheek revealed."
"My greetings to the Fawn in the hidden clothes, * And to the roses in gardens of exposed cheeks."
The lady rose up when she heard this, her inclination for him redoubled and she lifted the curtain; and Ala al-Din, seeing her, recited these two couplets,
The lady stood up when she heard this, her feelings for him intensified, and she lifted the curtain; and Ala al-Din, seeing her, recited these two couplets,
"She shineth forth, a moon, and bends, a willow wand, * And
breathes out ambergris, and gazes, a gazelle.
Meseems as if grief loved my heart and when from her *
Estrangement I abide possession to it fell."[FN#59]
"She shines like the moon and bends like a willow branch, * And
breathes out ambergris, and gazes like a gazelle.
It seems to me that grief has taken hold of my heart, and when I experience her *
separation, it becomes mine."
Thereupon she came forward, swinging her haunches and gracefully swaying a shape the handiwork of Him whose boons are hidden; and each of them stole one glance of the eyes that cost them a thousand sighs. And when the shafts of the two regards which met rankled in his heart, he repeated these two couplets,
Thereupon she stepped forward, swaying her hips and moving with a shape created by Him whose gifts are secret; and each of them stole a glance from her eyes that made them sigh a thousand times. And when the arrows of the two gazes that met pierced his heart, he recited these two couplets,
"She 'spied the moon of Heaven, reminding me * Of nights when met
we in the meadows li'en:
True, both saw moons, but sooth to say, it was * Her very eyes I
saw, and she my eyne."
"She spotted the moon in the sky, reminding me of the nights
we met in the meadows:
It's true, we both saw the moon, but honestly, it was * Her very eyes I
saw, and she was my vision."
And when she drew near him, and there remained but two paces between them, he recited these two couplets,
And when she got close to him, and there were only two steps separating them, he recited these two couplets,
"She spread three tresses of unplaited hair * One night, and
showed me nights not one but four;
And faced the moon of Heaven with her brow, * And showed me two-
fold moons in single hour."
"She let down three strands of loose hair one night, and
revealed to me not just one, but four nights;
And faced the moon in the sky with her brow, * And showed me two-
fold moons in a single hour."
And as she was hard by him he said to her, "Keep away from me, lest thou infect me." Whereupon she uncovered her wrist[FN#60] to him, and he saw that it was cleft, as it were in two halves, by its veins and sinews and its whiteness was as the whiteness of virgin silver. Then said she, "Keep away from me, thou! for thou art stricken with leprosy, and maybe thou wilt infect me." He asked, "Who told thee I was a leper?" and she answered, "The old woman so told me." Quoth he, "'Twas she told me also that thou wast afflicted with white scurvy;" and so saying, he bared his forearms and showed her that his skin was also like virgin silver. Thereupon she pressed him to her bosom and he pressed her to his bosom and the twain embraced with closest embrace, then she took him and, lying down on her back, let down her petticoat trousers, and in an instant that which his father had left him rose up in rebellion against him and he said, "Go it, O Shayth Zachary[FN#61] of shaggery, O father of veins!"; and putting both hands to her flanks, he set the sugar-stick[FN#62] to the mouth of the cleft and thrust on till he came to the wicket called "Pecten." His passage was by the Gate of Victories[FN#63] and therefrom he entered the Monday market, and those of Tuesday and Wednesday and Thursday,[FN#64] and, finding the carpet after the measure of the dais floor,[FN#65] he plied the box within its cover till he came to the end of it. And when morning dawned he cried to her, "Alas for delight which is not fulfilled! The raven[FN#66] taketh it and flieth away!" She asked, "What meaneth this saying?"; and he answered, "O my lady, I have but this hour to abide with thee." Quoth she "Who saith so?" and quoth he, "Thy father made me give him a written bond to pay ten thousand dinars to thy wedding-settlement; and, except I pay it this very day, they will imprison me for debt in the Kazi's house; and now my hand lacketh one-half dirham of the sum." She asked, "O my lord, is the marriage-bond in thy hand or in theirs?"; and he answered, "O my lady, in mine, but I have nothing." She rejoined, "The matter is easy; fear thou nothing. Take these hundred dinars: an I had more, I would give thee what thou lackest; but of a truth my father, of his love for my cousin, hath transported all his goods, even to my jewellery from my lodging to his. But when they send thee a serjeant of the Ecclesiastical Court,"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
And as she was close to him, he said to her, "Stay away from me, or you might infect me." She then revealed her wrist to him, and he saw that it was split, almost in two, by its veins and sinews, and its whiteness was like that of pure silver. She replied, "Stay away from me, because you have leprosy, and you might infect me." He asked, "Who told you I had leprosy?" She answered, "An old woman told me." He replied, "She also told me that you suffer from a skin condition." Saying this, he rolled up his sleeves and showed her that his skin was also as white as pure silver. Then she pulled him close, and he embraced her tightly. After that, she lay back and pulled down her trousers, and in that moment, what his father had left him stirred to life, and he said, "Go for it, O Shayth Zachary, father of veins!"; and placing both hands on her hips, he positioned himself at the entrance and pushed in until he reached the point called "Pecten." His entry was through the Gate of Victories and thereafter he entered the Monday market, and those of Tuesday, Wednesday, and Thursday, and finding the space suitable, he continued until he reached the end of his desire. And when morning broke, he cried to her, "Oh, the joy that goes unfulfilled! The raven takes it and flies away!" She asked, "What does that mean?"; and he answered, "Oh my lady, I have only this hour to be with you." She responded, "Who says that?" and he replied, "Your father made me promise to give him a written bond to pay ten thousand dinars for your marriage settlement; and unless I pay it today, they'll imprison me for debt in the Kazi's house; and right now I need half a dirham more." She asked, "Oh my lord, is the marriage bond with you or with them?"; he replied, "Oh my lady, it’s with me, but I have nothing." She said, "It's not a big deal; don’t worry. Take these hundred dinars: if I had more, I would give you what you need; but truly my father, in his love for my cousin, has moved all his belongings, including my jewelry, from my place to his. But when they send you an officer from the Ecclesiastical Court…"—And Shahrazad noticed the dawn of day and stopped her storytelling.
When it was the Two Hundred and Fifty-seventh Night,
When it was the Two Hundred and Fifty-seventh Night,
She said, It hath reached me, O auspicious King, that the young lady rejoined to Ala al-Din, "And when they send thee at an early hour a serjeant of the Ecclesiastical-Court, and the Kazi and my father bid thee divorce me, do thou reply, By what law is it lawful and right that I should marry at nightfall and divorce in the morning? Then kiss the Kazi's hand and give him a present, and in like manner kiss the Assessors' hands and give each of them ten gold pieces. So they will all speak with thee, and if they ask thee, 'Why dost thou not divorce her and take the thousand dinars and the mule and suit of clothes, according to contract duly contracted?' do thou answer, 'Every hair of her head is worth a thousand ducats to me and I will never put her away, neither will I take a suit of clothes nor aught else.' And if the Kazi say to thee, 'Then pay down the marriage-settlement,' do thou reply, 'I am short of cash at this present;' whereupon he and the Assessors will deal in friendly fashion with thee and allow thee time to pay." Now whilst they were talking, behold, the Kazi's officer knocked at the door; so Ala al-Din went down and the man said to him, "Come, speak the Efendi,[FN#67] for thy fatherinlaw summoneth thee." So Ala al-Din gave him five dinars and said to him, "O Summoner, by what law am I bound to marry at nightfall and divorce next morning?" The serjeant answered, "By no law of ours at all, at all; and if thou be ignorant of the religious law, I will act as thine advocate." Then they went to the divorce court and the Kazi said to Ala al-Din, "Why dost thou not put away the woman and take what falleth to thee by the contract?" Hearing this he went up to the Kazi; and, kissing his hand, put fifty dinars in it and said, "O our lord the Kazi, by what law is it lawful and right that I should marry at nightfall and divorce in the morning in my own despite?" The Kazi, answered, "Divorce as a compulsion and by force is sanctioned by no school of the Moslems." Then said the young lady's father, "If thou wilt not divorce, pay me the ten thousand dinars, her marriage-settlement." Quoth Ala al-Din, "Give me a delay of three days;" but the Kazi, said, "Three days is not time enough; he shall give thee ten." So they agreed to this and bound him after ten days either to pay the dowry or to divorce her. And after consenting he left them and taking meat and rice and clarified butter[FN#68] and what else of food he needed, returned to the house and told the young woman all that had passed; whereupon she said, "'Twixt night and day, wonders may display; and Allah bless him for his say:—
She said, "It has come to my attention, O noble King, that the young woman replied to Ala al-Din, 'When they send you early in the morning a sergeant from the Ecclesiastical Court, and the Kazi and my father tell you to divorce me, you should respond, "By what law is it right and permissible for me to marry at sunset and then divorce in the morning?" Then kiss the Kazi's hand and give him a gift, and similarly kiss the hands of the Assessors and give each of them ten gold pieces. This way, they'll all speak with you. If they ask you, "Why don't you divorce her and take the thousand dinars, the mule, and the suit of clothes, as per the contract?" you should answer, "Every hair on her head is worth a thousand ducats to me, and I will never let her go, nor will I take the clothes or anything else." And if the Kazi says to you, "Then pay the marriage settlement," you should reply, "I'm currently short on cash;" then he and the Assessors will deal with you in a friendly manner and give you time to pay." While they were talking, there was a knock at the door from the Kazi's officer; Ala al-Din went down, and the man said to him, "Come, speak to the Efendi, for your father-in-law is calling for you." Ala al-Din gave him five dinars and asked, "O Summoner, by what law am I obligated to marry at sunset and divorce by morning?" The sergeant replied, "By no law of ours at all; and if you are unaware of the religious law, I will act as your advocate." They then went to the divorce court, and the Kazi asked Ala al-Din, "Why don't you divorce the woman and take what is due to you under the contract?" Hearing this, he approached the Kazi, kissed his hand, placed fifty dinars in it, and said, "O our lord the Kazi, by what law is it right and proper for me to marry at sunset and then be forced to divorce in the morning?" The Kazi responded, "Divorce under coercion is not sanctioned by any school among the Muslims." Then the young lady's father said, "If you will not divorce her, pay me the ten thousand dinars, her marriage settlement." Ala al-Din replied, "Please give me three days' extension;" but the Kazi said, "Three days is not enough; you shall give him ten." They agreed on this and bound him to either pay the dowry or divorce her after ten days. After agreeing, he left them, took food like meat, rice, and clarified butter, and returned home to tell the young woman everything that had happened. She then said, "Between night and day, wonders may unfold; and may Allah bless him for what he has said."
'Be mild when rage shall come to afflict thy soul; * Be patient
when calamity breeds ire;
Lookye, the Nights are big with child by Time, * Whose pregnancy
bears wondrous things and dire.'"
'Stay calm when anger tries to take over your soul; * Be patient
when misfortune sparks rage;
Look, the Nights are pregnant with Time, * Whose labor
brings forth amazing and terrible things.'
Then she rose and made ready food and brought the tray, and they two ate and drank and were merry and mirthful. Presently Ala al-Din besought her to let him hear a little music; so she took the lute and played a melody that had made the hardest stone dance for glee, and the strings cried out in present ecstacy, "O Loving One!'';[FN#69] after which she passed from the adagio into the presto and a livelier measure. As they thus spent their leisure in joy and jollity and mirth and merriment, behold, there came a knocking at the door and she said to him; "Go see who is at the door." So he went down and opened it and finding four Dervishes standing without, said to them, "What want ye?" They replied, "O my lord, we are foreign and wandering religious mendicants, the viands of whose souls are music and dainty verse, and we would fain take our pleasure with thee this night till morning cloth appear, when we will wend our way, and with Almighty Allah be thy reward; for we adore music and there is not one of us but knoweth by heart store of odes and songs and ritornellos."[FN#70] He answered, "There is one I must consult;" and he returned and told Zubaydah who said, "Open the door to them." So he brought them up and made them sit down and welcomed them; then he fetched them food, but they would not eat and said, "O our lord, our meat is to repeat Allah's name in our hearts and to hear music with our ears: and bless him who saith,
Then she got up, prepared some food, and brought out a tray. They both ate, drank, and enjoyed themselves. Soon, Ala al-Din asked her if she could play a little music. She picked up the lute and played a tune that could make even the hardest stone dance with joy, and the strings sang out in pure ecstasy, "O Loving One!"; after that, she shifted from a slow melody to a faster, livelier one. While they were spending their time in happiness and laughter, there came a knock at the door. She told him, "Go see who's there." He went down, opened the door, and found four Dervishes standing outside. He asked them, "What do you want?" They replied, "O my lord, we are foreign travelers and wandering religious devotees, and our nourishment comes from music and fine poetry. We would like to spend the night with you until morning comes, when we will go on our way. May Allah bless you! For we love music, and each of us knows many odes and songs by heart." He responded, "I need to check with someone first," then went back and told Zubaydah, who said, "Let them in." He brought them upstairs, had them sit down, and welcomed them. Then he offered them food, but they declined and said, "O our lord, our sustenance is to keep Allah's name in our hearts and to listen to music with our ears: and bless him who says,
'Our aim is only converse to enjoy, * And eating joyeth only cattle-kind.'[FN#71]
'Our goal is just to chat for enjoyment, * And eating only brings joy to cattle.'[FN#71]
And just now we heard pleasant music in thy house, but when we entered, it ceased; and fain would we know whether the player was a slave-girl, white or black, or a maiden of good family." He answered, "It was this my wife," and told them all that had befallen him, adding, "Verily my father-in-law hath bound me to pay a marriage-settlement of ten thousand dinars for her, and they have given me ten days' time." Said one of the Dervishes, "Have no care and think of naught but good; for I am Shaykh of the Convent and have forty Dervishes under my orders. I will presently collect from them the ten thousand dinars and thou shalt pay thy father-in-law the wedding settlement. But now bid thy wife make us music that we may be gladdened and pleasured; for to some folk music is meat, to others medicine and to others refreshing as a fan." Now these four Dervishes were none other than the Caliph Harun al-Rashid, his Wazir Ja'afar the Barmecide, Abu al-Nowбs al-Hasan son of Hбni[FN#72] and Masrur the sworder; and the reason of their coming to the house was that the Caliph, being heavy at heart, had summoned his Minister and said, "O Wazir! it is our will to go down to the city and pace its streets, for my breast is sore straitened." So they all four donned dervish dress and went down and walked about, till they came to that house where, hearing music, they were minded to know the cause. They spent the night in joyance and harmony and telling tale after tale until morning dawned, when the Caliph laid an hundred gold pieces under the prayer-carpet and all taking leave of Ala al-Din, went their way. Now when Zubaydah lifted the carpet she found beneath it the hundred dinars and she said to her husband, "Take these hundred dinars which I have found under the prayer-carpet; assuredly the Dervishes when about to leave us laid them there, without our knowledge." So Ala al-Din took the money and, repairing to the market, bought therewith meat and rice and clarified butter and all they required. And when it was night, he lit the wax-candles and said to his wife, "The mendicants, it is true, have not brought the ten thousand dinars which they promised me; but indeed they are poor men." As they were talking, behold, the Dervishes knocked at the door and she said, "Go down and open to them." So he did her bidding and bringing them up, said to them, "Have you brought me the ten thousand dinars you promised me?" They answered, "We have not been able to collect aught thereof as yet; but fear nothing: Inshallah, tomorrow we will compound for thee some alchemical-cookery. But now bid thy wife play us her very best pieces and gladden our hearts for we love music." So she took her lute and made them such melody that had caused the hardest rocks to dance with glee; and they passed the night in mirth and merriment, converse and good cheer, till morn appeared with its sheen and shone, when the Caliph laid an hundred gold pieces under the prayer-carpet and all, after taking leave of Ala al-Din, went their way. And they ceased not to visit him thus every night for nine nights; and each morning the Caliph put an hundred dinars under the prayer carpet, till the tenth night, when they came not. Now the reason of their failure to come was that the Caliph had sent to a great merchant, saying to him, "Bring me fifty loads of stuffs, such as come from Cairo,"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
And just now we heard nice music in your house, but when we came in, it stopped; and we would like to know if the musician was a slave girl, white or black, or a young lady from a good family." He replied, "It was my wife," and told them everything that had happened to him, adding, "Truly my father-in-law has made me promise to pay a marriage settlement of ten thousand dinars for her, and they have given me ten days." One of the Dervishes said, "Don't worry and think only of good things; I am the Shaykh of the Convent and I have forty Dervishes under my command. I will quickly gather the ten thousand dinars from them so you can pay your father-in-law the wedding settlement. But now ask your wife to play us some music to cheer us up; for some people regard music as food, for others it's medicine, and for others, it's refreshing like a breeze." Now these four Dervishes were none other than Caliph Harun al-Rashid, his Wazir Ja'afar the Barmecide, Abu al-Nawas al-Hasan son of Hani, and Masrur the sworder; and the reason they visited the house was that the Caliph, feeling troubled, had summoned his Minister and said, "Oh Wazir! we want to go down to the city and walk its streets because I'm feeling very down." So they all put on Dervish robes and went out to walk around until they arrived at that house where, hearing music, they were curious to know the source. They spent the night enjoying themselves, sharing stories, and laughing until morning when the Caliph placed a hundred gold coins under the prayer carpet, and after bidding farewell to Ala al-Din, they went on their way. When Zubaydah lifted the carpet, she found the hundred dinars and said to her husband, "Take these hundred dinars I found under the prayer carpet; surely the Dervishes left them there when they were leaving, without us knowing." So Ala al-Din took the money and went to the market, where he bought meat, rice, clarified butter, and everything they needed. That night, he lit the wax candles and said to his wife, "It's true the Dervishes haven’t brought the ten thousand dinars they promised me, but they are indeed poor men." While they were talking, suddenly, the Dervishes knocked at the door, and she said, "Go down and let them in." So he did as she said and brought them up, asking, "Have you brought me the ten thousand dinars you promised?" They replied, "We haven’t been able to collect anything yet, but don’t worry: Inshallah, tomorrow we’ll come up with some alchemical trick. But for now, tell your wife to play us her best pieces and make us happy because we love music." So she took her lute and played such beautiful music that even the hardest rocks would dance with joy; and they spent the night in laughter and good conversation until morning arrived with its light when the Caliph left another hundred gold pieces under the prayer carpet, and everyone, after saying goodbye to Ala al-Din, went away. They continued to visit him like this every night for nine nights; and each morning the Caliph would place a hundred dinars under the prayer carpet, until the tenth night when they didn’t come. The reason they didn’t show up was that the Caliph had sent a message to a wealthy merchant, saying, "Bring me fifty loads of goods, like those from Cairo,"—And Shahrazad saw the dawn approaching and stopped her tale.
When it was the Two Hundred and Fifty-eighth Night,
When it was the 258th Night,
She said, It hath reached me, O auspicious King, that the Prince of True Believers said to that merchant, "Bring me fifty loads of stuffs such as come from Cairo, and let each one be worth a thousand dinars, and write on each bale its price; and bring me also a male Abyssinian slave." The merchant did the bidding of the Caliph who committed to the slave a basin and ewer of gold and other presents, together with the fifty loads; and wrote a letter to Ala al-Din as from his father Shams al-Din and said to him, "Take these bales and what else is with them, and go to such and such a quarter wherein dwelleth the Provost of the merchants and say, 'Where be Ala al-Din Abu al Shamat?' till folk direct thee to his quarter and his house." So the slave took the letter and the goods and what else and fared forth on his errand. Such was his case; but as regards Zubaydah's cousin and first husband, he went to her father and said to him, "Come let us go to Ala al-Din and make him divorce the daughter of my uncle." So they set out both together and, when they came to the street in which the house stood, they found fifty he mules laden with bales of stuffs, and a blackamoor riding on a she mule. So they said to him, "Whose loads are these?" He replied, "They belong to my lord Ala al-Din Abu al-Shamat; for his father equipped him with merchandise and sent him on a journey to Baghdad-city; but the wild Arabs came forth against him and took his money and goods and all he had. So when the ill news reached his father, he despatched me to him with these loads, in lieu of those he had lost; besides a mule laden with fifty thousand dinars, a parcel of clothes worth a power of money, a robe of sables[FN#73] and a basin and ewer of gold." Whereupon the lady's father said, "He whom thou seekest is my son-in-law and I will show thee his house." Meanwhile Ala al-Din was sitting at home in huge concern, when lo! one knocked at the door and he said, "O Zubaydah, Allah is all-knowing! but I fear thy father hath sent me an officer from the Kazi or the Chief of Police." Quoth she, "Go down and see what it is." So he went down; and, opening the door, found his father-in-law, the Provost of the merchants with an Abyssinian slave, dusky complexioned and pleasant of favour, riding on a mule. When the slave saw him he dismounted and kissed his hands, and Ala al-Din said, "What dost thou want?" He replied, "I am the slave of my lord Ala al-Din Abu al-Shamat, son of Shams al-Din, Consul of the merchants for the land of Egypt, who hath sent me to him with this charge." Then he gave him the letter and Ala al-Din opening it found written what followeth:[FN#74]
She said, "It has come to my attention, O great King, that the Prince of True Believers told the merchant, 'Bring me fifty loads of goods from Cairo, each worth a thousand dinars, and label each bale with its price; also, bring me a male Abyssinian slave.' The merchant did as the Caliph ordered and entrusted the slave with a basin and ewer made of gold and other gifts, along with the fifty loads. He wrote a letter to Ala al-Din from his father, Shams al-Din, instructing him to take these bales and whatever else was with them, and go to a specific part of town where the Provost of the merchants lives, and ask, 'Where is Ala al-Din Abu al-Shamat?' until someone directs him to the right quarter and his house.' So the slave took the letter and the goods and set out on his mission. That was his situation; meanwhile, regarding Zubaydah's cousin and first husband, he went to her father and said, 'Let us go to Ala al-Din and make him divorce my uncle's daughter.' So they both left together, and when they reached the street where the house was located, they found fifty male mules loaded with bales of goods, and a dark-skinned man riding a she-mule. They asked him, 'Whose loads are these?' He replied, 'They belong to my master, Ala al-Din Abu al-Shamat; his father provided him with merchandise and sent him on a journey to Baghdad, but wild Arabs attacked him and took all his money and belongings. When his father heard the bad news, he sent me with these loads to replace the ones he lost, along with a mule carrying fifty thousand dinars, a bundle of expensive clothes, a sable robe, and a basin and ewer made of gold.' Upon hearing this, the lady's father said, 'The one you seek is my son-in-law, and I'll show you his house.' In the meantime, Ala al-Din was at home, deeply worried, when suddenly someone knocked at the door. He said, 'O Zubaydah, God knows best! I fear your father has sent an officer from the Kazi or the Chief of Police.' She replied, 'Go down and see what it is.' So he went down, and when he opened the door, he found his father-in-law, the Provost of the merchants, with an Abyssinian slave, dark-skinned and pleasant-looking, riding a mule. When the slave saw him, he dismounted and kissed his hands, and Ala al-Din asked, 'What do you want?' He replied, 'I am the slave of my lord Ala al-Din Abu al-Shamat, son of Shams al-Din, Consul of the merchants for Egypt, who has sent me to him with this message.' Then he gave him the letter, and when Ala al-Din opened it, he found the following written inside:"
"Ho thou my letter! when my friend shall see thee, * Kiss thou
the ground and buss his sandal-shoon:
Look thou hie softly and thou hasten not, * My life and rest are
in those hands so boon.
"Hey there, my letter! When my friend sees you, * Kiss the ground and give a hug to his shoes:
Make sure to go slowly and don’t rush, * My life and peace are
In those generous hands."
"After hearty salutations and congratulations and high estimation from Shams al-Din to his son, Abu al-Shamat. Know, O my son, that news hath reached me of the slaughter of thy men and the plunder of thy monies and goods; so I send thee herewith fifty loads of Egyptian stuffs, together with a suit of clothes and a robe of sables and a basin and ewer of gold. Fear thou no evil, and the goods thou hast lost were the ransom of thy life; so regret them not and may no further grief befall thee. Thy mother and the people of the house are doing well in health and happiness and all greet thee with abundant greetings. Moreover, O my son, it hath reached me that they have married thee, by way of intermediary, to the lady Zubaydah the lutist and they have imposed on thee a marriage-settlement of ten thousand dinars; wherefore I send thee also fifty thousand dinars by the slave Salнm."[FN#75] Now when Ala al-Din had made an end of reading the letter, he took possession of the loads and, turning to the Provost, said to him, "O my father-in-law, take the ten thousand dinars, the marriage-settlement of thy daughter Zubaydah, and take also the loads of goods and dispose of them, and thine be the profit; only return me the cost price." He answered, "Nay, by Allah, I will take nothing; and, as for thy wife's settlement, do thou settle the matter with her." Then, after the goods had been brought in, they went to Zuhaydah and she said to her sire, "O my father, whose loads be these?" He said, "These belong to thy husband, Ala al-Din: his father hath sent them to him instead of those whereof the wild Arabs spoiled him. Moreover, he hath sent him fifty thousand dinars with a parcel of clothes, a robe of sables, a she mule for riding and a basin and ewer of gold. As for the marriage-settlement that is for thy recking." Thereupon Ala al-Din rose and, opening the money box, gave her her settlement and the lady's cousin said, "O my uncle, let him divorce to me my wife;" but the old man replied, "This may never be now; for the marriage tie is in his hand." Thereupon the young man went out, sore afflicted and sadly vexed and, returning home, fell sick, for his heart had received its death blow; so he presently died. But as for Ala al-Din, after receiving his goods he went to the bazar and buying what meats and drinks he needed, made a banquet as usual—against the night, saying to Zubaydah, "See these lying Dervishes; they promised us and broke their promises." Quoth she, "Thou art the son of a Consul of the merchants, yet was thy hand short of half a dirham; how then should it be with poor Dervishes?" Quoth he, "Almighty Allah hath enabled us to do without them; but if they come to us never again will I open the door to them." She asked, "Why so, whenas their coming footsteps brought us good luck; and, moreover, they put an hundred dinars under the prayer carpet for us every night? Perforce must thou open the door to them an they come." So when day departed with its light and in gloom came night, they lighted the wax candles and he said to her, "Rise, Zubaydah, make us music;" and behold, at this moment some one knocked at the door, and she said, "Go and look who is at the door." So he went down and opened it and seeing the Dervishes, said, "Oh, fair welcome to the liars! Come up." Accordingly they went up with him and he seated them and brought them the tray of food; and they ate and drank and became merry and mirthful, and presently said to him, "O my lord, our hearts have been troubled for thee: what hath passed between thee and thy father-in-law?" He answered, "Allah compensated us beyond and above our desire." Rejoined they, "By Allah, we were in fear for thee".—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
"After warm greetings and congratulations from Shams al-Din to his son, Abu al-Shamat, he wrote: 'My son, I’ve heard about the losses you’ve suffered—your men have been killed and your wealth plundered. So, I’m sending you fifty loads of Egyptian goods along with some clothes, a sable robe, and a gold basin and ewer. Don’t be afraid; the losses you faced were the price of your life, so don’t regret them. I hope you face no further sadness. Your mother and everyone at home are doing well and send you their best regards. Also, I’ve heard that you’ve been married, through an intermediary, to Zubaydah the lute player with a dowry set at ten thousand dinars. Therefore, I’m sending you fifty thousand dinars with the slave Salım.' After Ala al-Din finished reading the letter, he took the loads and turned to the Provost, saying, 'Oh, my father-in-law, please take the ten thousand dinars, which is the dowry for your daughter Zubaydah, along with the loads of goods, and handle them as you see fit; just return me the cost.' The Provost replied, 'No, by Allah, I’ll take nothing. You should handle the settlement with your wife.' Once the goods were brought in, they went to Zubaydah. She asked her father, 'What are these loads?' He said, 'They belong to your husband, Ala al-Din. His father sent them as compensation for what the wild Arabs took from him. He also sent fifty thousand dinars, a set of clothes, a sable robe, a she-mule for riding, and a gold basin and ewer. The dowry is your concern.' Ala al-Din then opened the money box and gave her the dowry, and Zubaydah’s cousin said, 'Uncle, let him divorce me from my wife.' But the old man replied, 'That can’t happen now; the marriage bond is in his hands.' Then the young man left, deeply troubled and distressed, and when he got home, he fell ill, as though his heart had been shattered; he eventually died. As for Ala al-Din, after receiving his goods, he went to the market, bought food and drinks for a banquet that night, and said to Zubaydah, 'Look at these deceitful Dervishes; they promised us things and broke their promises.' She replied, 'You are the son of a wealthy merchant, yet you couldn’t spare even half a dirham; how can you expect poor Dervishes to help us?' He said, 'God has given us the means to do without them. But if they come back, I won’t let them in again.' Zubaydah asked, 'Why not? Their visits brought us good luck, and they always left us a hundred dinars under the prayer carpet every night. You must open the door to them if they come.' When the day ended and night fell, they lit wax candles. He said to her, 'Get up, Zubaydah, and play us some music;' just then, someone knocked at the door. She said, 'Go check who’s at the door.' He went down, opened it, and seeing the Dervishes, said, 'Oh, welcome to the liars! Come on up.' They followed him upstairs, where he seated them and served them food; they ate, drank, and laughed together. Eventually, they asked him, 'Oh, our lord, we’ve been worried about you: what happened with your father-in-law?' He replied, 'Allah has compensated us beyond our expectations.' They responded, 'By Allah, we were worried for you.'—And Shahrazad noticed the dawn approaching and stopped her tale."
When it was the Two Hundred and and Night,
When it was the Two Hundred and Night,
She said, It hath reached me, O auspicious King, that the Dervishes thus addressed Ala al-Din, "By Allah, we were in fear for thee and naught kept us from thee but our lack of cash and coin." Quoth he, "Speedy relief hath come to me from my Lord; for my father hath sent me fifty thousand dinars and fifty loads of stuffs, each load worth a thousand dinars; besides a riding-mule, a robe of sables, an Abyssinian slave and a basin and ewer of gold. Moreover, I have made my peace with my father-in-law and my wife hath become my lawful wife by my paying her settlement; so laud to Allah for that!" Presently the Caliph rose to do a necessity; whereupon Ja'afar bent him towards Ala al-Din and said, "Look to thy manners, for thou art in the presence of the Commander of the Faithful " Asked he, "How have I failed in good breeding before the Commander of the Faithful, and which of you is he?" Quoth Ja'afar, "He who went out but now to make water is the Commander of the Faithful, Harun al-Rashid, and I am the Wazir Ja'afar; and this is Masrur the executioner and this other is Abu Nowas Hasan bin Hani.. And now, O Ala al-Din, use thy reason and bethink thee how many days' journey it is between Cairo and Baghdad." He replied, "Five and forty days' journey;" and Ja'afar rejoined, "Thy baggage was stolen only ten days ago; so how could the news have reached thy father, and how could he pack thee up other goods and send them to thee five-and-forty days' journey in ten days' time?" Quoth Ala al-Din, "O my lord and whence then came they?" "From the Commander of the Faithful," replied Ja'afar, "of his great affection for thee." As they were speaking, lo! the Caliph entered and Ala al-Din rising, kissed the ground before him and said, "Allah keep thee, O Prince of the Faithful, and give thee long life; and may the lieges never lack thy bounty and beneficence!" Replied the Caliph, "O Ala al-Din, let Zubaydah play us an air, by way of house-warming[FN#76] for thy deliverance." Thereupon she played him on the lute so rare a melody that the very stones shook for glee, and the strings cried out for present ecstasy, "O Loving One!" They spent the night after the merriest fashion, and in the morning the Caliph said to Ala al-Din, "Come to the Divan to-morrow." He answered, "Hearkening and obedience, O Commander of the Faithful; so Allah will and thou be well and in good case!" On the morrow he took ten trays and, putting on each a costly present, went up with them to the palace; and the Caliph was sitting on the throne when, behold, Ala al-Din appeared at the door of the Divan, repeating these two couplets,
She said, "I've heard, O great King, that the Dervishes spoke to Ala al-Din, saying, 'By Allah, we were worried about you, and the only thing that kept us from you was our lack of cash.' He replied, 'I have received quick help from my Lord; my father has sent me fifty thousand dinars and fifty loads of goods, each load worth a thousand dinars; along with a riding mule, a sable robe, an Abyssinian slave, and a gold basin and ewer. Also, I've made peace with my father-in-law, and my wife is now my legal wife because I paid her settlement; so praise be to Allah for that!' Soon, the Caliph got up to take care of a need, and Ja'afar leaned toward Ala al-Din and said, 'Mind your manners, since you're in the presence of the Commander of the Faithful.' Ala al-Din asked, 'How have I been disrespectful to the Commander of the Faithful, and which one of you is he?' Ja'afar responded, 'The one who just left to relieve himself is the Commander of the Faithful, Harun al-Rashid, and I am the Wazir Ja'afar; this is Masrur the executioner, and this one is Abu Nowas Hasan bin Hani. Now, O Ala al-Din, think about how many days’ journey it is from Cairo to Baghdad.' He answered, 'Forty-five days'; and Ja'afar replied, 'Your goods were stolen only ten days ago; so how could the news have reached your father, and how could he prepare other goods and send them to you over forty-five days' distance in just ten days?' Ala al-Din asked, 'Then where did they come from?' 'From the Commander of the Faithful,' Ja'afar replied, 'out of his deep affection for you.' While they were talking, the Caliph entered, and Ala al-Din stood, kissed the ground before him, and said, 'May Allah protect you, O Prince of the Faithful, and grant you long life; may the people always benefit from your generosity!' The Caliph replied, 'O Ala al-Din, let Zubaydah play us a tune as a housewarming for your deliverance.' She then played such a beautiful melody on the lute that even the stones felt joy, and the strings sang in delight, 'O Loving One!' They spent the night in the happiest way, and the next morning the Caliph said to Ala al-Din, 'Come to the Divan tomorrow.' He answered, 'I hear and obey, O Commander of the Faithful; may Allah will it, and may you be well and in good spirits!' The next day, he took ten trays and placed a lavish gift on each one, then went to the palace; and the Caliph was sitting on the throne when, lo and behold, Ala al-Din appeared at the Divan's door, reciting these two couplets..."
"Honour and Glory wait on thee each morn! * Thine enviers' noses
in the dust be set!
Ne'er cease thy days to be as white as snow; * Thy foeman's days
to be as black as jet!"
"Honor and Glory greet you every morning! * May your rivals' noses
be in the dust!
Never let your days be anything less than white as snow; * May your enemies' days
be as dark as jet!"
"Welcome, O Ala Al-Din!" said the Caliph, and he replied, "O Commander of the Faithful, the Prophet (whom Allah bless and assain!)[FN#77] was wont to accept presents; and these ten trays, with what is on them, are my offering to thee." The Caliph accepted his gift and, ordering him a robe of honour, made him Provost of the merchants and gave him a seat in the Divan. And as he was sitting behold, his father-in-law came in and, seeing Ala al-Din seated in his place and clad in a robe of honour, said to the Caliph, "O King of the age, why is this man sitting in my place and wearing this robe of honour?" Quoth the Caliph, "I have made him Provost of the merchants, for offices are by investiture and not in perpetuity, and thou art deposed." Answered the merchant, "Thou hast done well, O Commander of the Faithful, for he is ours and one of us. Allah make the best of us the managers of our affairs! How many a little one hath become great!" Then the Caliph wrote Ala al-Din a Firman[FN#78] of investiture and gave it to the Governor who gave it to the crier,[FN#79] and the crier made proclamation in the Divan saying, "None is Provost of the merchants but Ala al-Din Abu al-Shamat, and his word is to be heard, and he must be obeyed with due respect paid, and he meriteth homage and honour and high degree!" Moreover, when the Divan broke up, the Governor went down with the crier before Ala Al-Din!" and the crier repeated the proclamation and they carried Ala al-Din through the thoroughfares of Baghdad, making proclamation of his dignity. Next day, Ala al-Din opened a shop for his slave Salim and set him therein, to buy and sell, whilst he himself rode to the palace and took his place in the Caliph's Divan.—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
"Welcome, Ala Al-Din!" said the Caliph, and he replied, "O Commander of the Faithful, the Prophet (may Allah bless and protect him!) used to accept gifts; and these ten trays, along with what’s on them, are my offering to you." The Caliph accepted his gift and, instructing that a robe of honor be brought, appointed him Provost of the merchants and gave him a seat in the Divan. While he was sitting there, his father-in-law entered and, seeing Ala Al-Din in his place wearing the robe of honor, asked the Caliph, "O King of the age, why is this man sitting in my place and wearing this robe of honor?" The Caliph replied, "I have made him Provost of the merchants, for positions are given and not permanent, and you are removed." The merchant responded, "You have done well, O Commander of the Faithful, for he is one of us. May Allah make the best of us in charge of our affairs! How many have risen from humble beginnings!" Then the Caliph issued a Firman of appointment for Ala Al-Din and handed it to the Governor, who passed it to the crier, and the crier announced in the Divan, "No one is Provost of the merchants except Ala Al-Din Abu al-Shamat; his words must be heeded, and he deserves respect, homage, and high standing!" Furthermore, when the Divan ended, the Governor descended with the crier before Ala Al-Din, and they carried him through the streets of Baghdad, proclaiming his new status. The next day, Ala Al-Din opened a shop for his slave Salim and set him up for trading, while he himself rode to the palace and took his place in the Caliph's Divan.—And Shahrazad noticed the dawn of day and ceased her tale.
When it was the Two Hundred and Sixtieth Night,
When it was the Two Hundred and Sixtieth Night,
She said, It hath reached me, O auspicious King, that Ala al-Din rode to the palace and took his place in the Caliph's Divan. Now it came to pass one day, when he sat in his stead as was his wont, behold, one said to the Caliph, "O Commander of the Faithful, may thy head survive such an one the cup-companion!; for he is gone to the mercy of Almighty Allah, but be thy life prolonged!"[FN#80] Quoth the Caliph, "Where is Ala al-Din Abu al-al-Shamat?" So he went up to the Commander of the Faithful, who at once clad him in a splendid dress of honour and made him his boon-companion; appointing him a monthly pay and allowance of a thousand dinars. He continued to keep him company till, one day, as he sat in the Divan, according to his custom attending upon the Caliph, lo and behold! an Emir came up with sword and shield in hand and said, "O Commander of the Faithful, may thy head long outlive the Head of the Sixty, for he is dead this day;" whereupon the Caliph ordered Ala al-Din a dress of honour and made him Chief of the Sixty, in place of the other who had neither wife nor son nor daughter. So Ala al-Din laid hands on his estate and the Caliph said to him, "Bury him in the earth and take all he hath left of wealth and slaves and handmaids."[FN#81] Then he shook the handkerchief[FN#82] and dismissed the Divan, whereupon Ala al-Din went forth, attended by Ahmad al-Danaf, captain of the right, and Hasan Shъmбn, captain of the left, riding at his either stirrup, each with his forty men.[FN#83] Presently, he turned to Hasan Shuman and his men and said to them, "Plead ye for me with the Captain Ahmad al-Danaf that he please to accept me as his son by covenant before Allah." And Ahmad assented, saying, "I and my forty men will go before thee to the Divan every morning." Now after this Ala al-Din continued in the Caliph's service many days; till one day it chanced that he left the Divan and returning home, dismissed Ahmad al-Danaf and his men and sat down with his wife Zubaydab, the lute-player, who lighted the wax candles and went out of the room upon an occasion. Suddenly he heard a loud shriek; so he rose up and running in haste to see what was the matter, found that it was his wife who had cried out. She was lying at full length on the ground and, when he put his hand to her breast, he found her dead. Now her father's house faced that of Ala al-Din, and he, hearing the shriek, came in and said, "What is the matter, O my lord Ala al-Din?" He replied, "O my father, may thy head outlive thy daughter Zubaydah! But, O my father, honour to the dead is burying them." So when the morning dawned, they buried her in the earth and her husband and father condoled with and mutually consoled each other. Thus far concerning her; but as regards Ala al-Din he donned mourning dress and declined the Divan, abiding tearful-eyed and heavy-hearted at home. After a while, the Caliph said to Ja'afar, "O Watir, what is the cause of Ala al-Din's absence from the Divan?" The Minister answered, "O Commander of the Faithful, he is in mourning for his wife Zubaydah; and is occupied in receiving those who come to console him;" and the Caliph said, "It behoveth us to pay him a visit of condolence." "I hear and I obey," replied Ja'afar. So they took horse, the Caliph and the Minister and a few attendants, and rode to Ala al-Din's house and, as he was sitting at home, behold, the party came in upon him; whereupon he rose to receive them and kissed the ground before the Caliph, who said to him, "Allah make good thy loss to thee!" Answered Ala Al-Din, "May Allah preserve thee to us, O Commander of the Faithful!" Then said the Caliph, "O Ala al-Din, why hast thou absented thyself from the Divan?" And he replied, "Because of my mourning for my wife, Zubaydah, O Commander of the Faithful." The Caliph rejoined, "Put away grief from thee: verily she is dead and gone to the mercy of Almighty Allah and mourning will avail thee nothing; no, nothing." But Ala al-Din said "O Commander of the Faithful, I shall never leave mourning for her till I die and they bury me by her side." Quoth the Caliph, "In Allah is compensation for every decease, and neither device nor riches can deliver from death; and divinely gifted was he who said,
She said, "I've heard, O honorable King, that Ala al-Din rode to the palace and took his place in the Caliph's council. One day, while he was sitting there as usual, someone said to the Caliph, 'O Commander of the Faithful, may your head long outlive that of the recently deceased cup-companion! He has gone to the mercy of Almighty Allah, but may your life be extended!' The Caliph replied, 'Where is Ala al-Din Abu al-al-Shamat?' He then approached the Commander of the Faithful, who immediately dressed him in a magnificent robe of honor and made him his close companion, granting him a monthly salary and allowance of a thousand dinars. He continued to keep company with the Caliph until one day, while he was in the council, attending the Caliph as usual, an Emir approached him armed with sword and shield and said, 'O Commander of the Faithful, may your life outlast that of the Head of the Sixty, for he has died today.' The Caliph then ordered that Ala al-Din be dressed in royal robes and appointed him Chief of the Sixty, taking the place of the deceased, who had neither wife nor son nor daughter. Ala al-Din then took over his estate, and the Caliph told him, 'Bury him in the ground and take all his wealth, servants, and handmaids.' Then he waved his handkerchief and dismissed the council, after which Ala al-Din left, accompanied by Ahmad al-Danaf, the captain of the right, and Hasan Shuman, the captain of the left, each riding beside him with their respective forty men. He then turned to Hasan Shuman and his men and asked them, 'Please advocate for me with Captain Ahmad al-Danaf to accept me as his son by covenant before Allah.' Ahmad agreed, saying, 'I and my forty men will accompany you to the council every morning.' After this, Ala al-Din continued to serve the Caliph for many days. One day, after leaving the council and returning home, he dismissed Ahmad al-Danaf and his men and sat down with his wife Zubaydah, the lute-player, who lit the wax candles and stepped out of the room for a moment. Suddenly, he heard a loud scream, so he stood up and rushed to see what was wrong, only to find his wife on the ground, lifeless. When he touched her chest, he realized she was dead. Zubaydah's father lived across from Ala al-Din's house, and hearing the scream, he came over and asked, 'What is the matter, O my lord Ala al-Din?' Ala al-Din responded, 'O my father, may you outlive your daughter Zubaydah! But, O my father, the honor for the dead is in burying them.' So when morning came, they buried her, and her husband and father consoled each other. As for Ala al-Din, he wore mourning clothes and avoided the council, remaining tearful and heavy-hearted at home. After some time, the Caliph asked Ja'afar, 'O Watir, why is Ala al-Din absent from the council?' The Minister answered, 'O Commander of the Faithful, he is in mourning for his wife Zubaydah and is receiving those who come to console him.' The Caliph said, 'We should pay him a condolence visit.' Ja'afar replied, 'I hear and obey.' So the Caliph, the Minister, and a few attendants mounted their horses and rode to Ala al-Din's home. When they arrived, Ala al-Din was at home, and he rose to greet them, kissing the ground before the Caliph, who said, 'May Allah compensate you for your loss!' Ala al-Din responded, 'May Allah preserve you for us, O Commander of the Faithful!' Then the Caliph asked, 'O Ala al-Din, why have you been absent from the council?' He replied, 'Because I am mourning for my wife, Zubaydah, O Commander of the Faithful.' The Caliph responded, 'Put away your grief; she is dead and has returned to the mercy of Almighty Allah, and mourning will not benefit you at all.' But Ala al-Din said, 'O Commander of the Faithful, I will not cease mourning for her until I die and they bury me beside her.' The Caliph replied, 'In Allah is compensation for every loss, and neither cunning nor wealth can save one from death; and it was truly wise who said,"
'All sons of woman, albe long preserved, * Are borne upon the
bulging bier some day.[FN#84]
How then shall 'joy man joy or taste delight, * Upon whose cheeks
shall rest the dust and clay?'"
'All sons of women, though long preserved, * Are carried on the
bulging bier someday.[FN#84]
How then can one experience joy or taste delight, * When dust and clay
will rest upon their cheeks?'
When the Caliph had made an end of condoling with him, he charged him not to absent himself from the Divan and returned to his palace. And Ala Al-Din, after a last sorrowful night, mounted early in the morning and, riding to the court, kissed the ground before the Commander of the Faithful who made a movement if rising from the throne[FN#85] to greet and welcome him; and bade him take his appointed place in the Divan, saying, "O Ala al-Din, thou art my guest to-night." So presently he carried him into his serraglio and calling a slave-girl named Kъt al-Kulъb, said to her, "Ala al-Din had a wife called Zubaydah, who used to sing to him and solace him of cark and care; but she is gone to the mercy of Almighty Allah, and now I would have thee play him an air upon the lute,"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When the Caliph finished expressing his condolences, he instructed him not to miss any sessions at the Divan and returned to his palace. After one last sorrowful night, Ala Al-Din got up early the next morning, rode to the court, and kissed the ground before the Commander of the Faithful, who moved as if to rise from the throne to greet and welcome him. The Caliph then told him to take his designated place in the Divan, saying, "O Ala Al-Din, you are my guest tonight." He then took him into his harem and called for a slave-girl named Kъt al-Kulъb, telling her, "Ala Al-Din had a wife named Zubaydah, who used to sing to him and ease his worries; but she has passed away, and now I want you to play him a tune on the lute." And Shahrazad noticed the break of dawn and stopped her storytelling.
When it was the Two Hundred and Sixty-first Night,
When it was the 261st Night,
She said, It hath reached me, O auspicious King, that the Caliph said to the damsel Kut al-Kulub, "I would have thee play him upon the lute an air, of fashion sweet and rare, that he may be solaced of his cark and care." So she rose and made sweet music; and the Caliph said to Ala al-Din, "What sayst thou of this damsel's voice?" He replied, "Verily, O Commander of the Faithful, Zubaydah's voice was the finer; but she is skilled in touching the lute cunningly and her playing would make a rock dance with glee." The Caliph asked, "Doth she please thee?'' and he answered, "She doth, O Commander of the Faithful;" whereupon the King said, "By the life of my head and the tombs of my forefathers, she is a gift from me to thee, she and her waiting- women!" Ala al-Din fancied that the Caliph was jesting with him; but, on the morrow, the King went in to Kut al-Kulub and said to her, "I have given thee to Ala Al-Din, whereat she rejoiced, for she had seen and loved him. Then the Caliph returned from his serraglio palace to the Divan; and, calling porters, said to them, "Set all the goods of Kut al-Kulub and her waiting-women in a litter, and carry them to Ala al-Din's home." So they conducted her to the house and showed her into the pavilion, whilst the Caliph sat in the hall of audience till the dose of day, when the Divan broke up and he retired to his harem. Such was his case; but as regards Kut al-Kulub, when she had taken up her lodging in Ala al-Din's mansion, she and her women, forty in all, besides the eunuchry, she called two of these caponised slaves and said to them, "Sit ye on stools, one on the right and another on the left hand of the door; and, when Ala al-Din cometh home, both of you kiss his hands and say to him, "Our mistress Kut al-Kulub requesteth thy presence in the pavilion, for the Caliph hath given her to thee, her and her women." They answered, "We hear and obey;" and did as she bade them. So, when Ala al-Din returned, he found two of the Caliph's eunuchs sitting at the door and was amazed at the matter and said to himself, "Surely, this is not my own house; or else what can have happened?" Now when the eunuchs saw him, they rose to him and, kissing his hands, said to him, "We are of the Caliph's household and slaves to Kut al-Kulub, who saluteth thee, giving thee to know that the Caliph hath bestowed her on thee, her and her women, and requesteth thy presence." Quoth Ala al-Din, "Say ye to her, 'Thou art welcome; but so long as thou shalt abide with me, I will not enter the pavilion wherein thou art, for what was the master's should not become the man's;' and furthermore ask her, 'What was the sum of thy day's expenditure in the Caliph's palace?'" So they went in and did his errand to her, and she answered, "An hundred dinars a day;" whereupon quoth he to himself, "There was no need for the Caliph to give me Kut al-Kulub, that I should be put to such expense for her; but there is no help for it." So she abode with him awhile and he assigned her daily an hundred dinars for her maintenance; till, one day, he absented himself from the Divan and the Caliph said to Ja'afar, "O Watir, I gave not Kut al-Kulub unto Ala al-Din but that she might console him for his wife; why, then, doth he still hold aloof from us?" Answered Ja'afar, "O Commander of the Faithful, he spake sooth who said, 'Whoso findeth his fere, forgetteth his friends.'" Rejoined the Caliph, "Haply he hath not absented himself without excuse, but we will pay him a visit." Now some days before this, Ala al-Din had said to Ja'afar, "I complained to the Caliph of my grief and mourning for the loss of my wife Zubaydah and he gave me Kut al-Kulub;" and the Minister replied, "Except he loved thee, he had not given her to thee. Say hast thou gone in unto her, O Ala al-Din?" He rejoined, "No, by Allah! I know not her length from her breadth." He asked "And why?" and he answered, "O Wazir, what befitteth the lord befitteth not the liege." Then the Caliph and Ja'afar disguised themselves and went privily to visit Ala al-Din; but he knew them and rising to them kissed the hands of the Caliph, who looked at him and saw signs of sorrow in his face. So he said to him, "O Al-Din, whence cometh this sorrow wherein I see thee? Hast thou not gone in unto Kut al-Kulub?" He replied, "O Commander of the Faithful, what befitteth the lord befitteth not the thrall. No, as yet I have not gone in to visit her nor do I know her length from her breadth; so pray quit me of her." Quoth the Caliph, "I would fain see her and question her of her case;" and quoth Ala al-Din, "I hear and I obey, O Commander of the Faithful." So the Caliph went in,—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "I've heard, O honorable King, that the Caliph told the young lady Kut al-Kulub, 'I want you to play a beautiful and rare tune on the lute so he can find relief from his worries.' So she stood up and played sweet music; and the Caliph asked Ala al-Din, 'What do you think of this girl's voice?' He replied, 'Honestly, O Commander of the Faithful, Zubaydah's voice was better; but she plays the lute skillfully, and her music could make a rock dance with joy.' The Caliph asked, 'Do you like her?' and he answered, 'I do, O Commander of the Faithful;' whereupon the King said, 'By my life and the graves of my ancestors, she is a gift from me to you, along with her waiting-women!' Ala al-Din thought the Caliph was joking; but the next day, the King went to Kut al-Kulub and told her, 'I have given you to Ala al-Din,' which made her happy because she had seen and loved him. The Caliph then left his palace and went to the Divan; and, calling the porters, he said, 'Put all the belongings of Kut al-Kulub and her waiting-women in a litter and take them to Ala al-Din’s house.' They brought her to the house and showed her into the pavilion, while the Caliph sat in the audience hall until the end of the day, when the Divan adjourned and he returned to his harem. That was his situation; but as for Kut al-Kulub, once she settled into Ala al-Din's home with her forty women and the eunuchs, she called two of these eunuch slaves and said to them, 'Sit on stools, one on the right and the other on the left of the door; and when Ala al-Din comes home, kiss his hands and tell him, "Our mistress Kut al-Kulub requests your presence in the pavilion, for the Caliph has given her to you, along with her women."' They replied, 'We hear and obey,' and did as she instructed. So, when Ala al-Din returned, he found two of the Caliph's eunuchs sitting at the door and was astonished, thinking to himself, 'This is surely not my own house; or what has happened here?' When the eunuchs saw him, they stood up and, kissing his hands, said, 'We are from the Caliph's household and servants of Kut al-Kulub, who sends her greetings and tells you that the Caliph has given her to you, along with her women, and requests your presence.' Ala al-Din said, 'Tell her, "You are welcome; but as long as you are with me, I will not enter the pavilion where you are, for what belongs to the master should not belong to the servant;" and also ask her, "What was your daily spending at the Caliph's palace?"' So they went in and conveyed his message to her, and she replied, 'One hundred dinars a day;' whereupon he thought to himself, 'The Caliph didn't need to give me Kut al-Kulub for me to face such expenses for her; but there's nothing I can do.' So she lived with him for a while, and he allocated her one hundred dinars a day for her upkeep; until one day, he missed a day at the Divan, and the Caliph said to Ja'afar, 'O Ja'afar, I didn’t give Kut al-Kulub to Ala al-Din just for him to be sad about his wife; so why does he keep distancing himself from us?' Ja'afar replied, 'O Commander of the Faithful, he spoke the truth when he said, "Whoever finds their beloved forgets their friends."' The Caliph responded, 'Perhaps he has a valid reason for his distance, but we will pay him a visit.' Now, some days before this, Ala al-Din had told Ja'afar, 'I told the Caliph about my grief for losing my wife Zubaydah, and he gave me Kut al-Kulub;' and the Minister replied, 'If he didn't care for you, he wouldn't have given her to you. Have you been to her yet, Ala al-Din?' He answered, 'No, by Allah! I don’t know her dimensions at all.' Ja'afar asked, 'And why not?' He answered, 'O Minister, what suits the lord does not suit the servant.' Then the Caliph and Ja'afar disguised themselves and secretly went to visit Ala al-Din; but he recognized them and got up to greet them, kissing the Caliph's hands, who looked at him and saw signs of sorrow on his face. So he asked, 'O Ala al-Din, what brings this sorrow upon you? Have you not visited Kut al-Kulub?' He replied, 'O Commander of the Faithful, what is appropriate for the lord is not for the servant. No, I haven't visited her yet, nor do I know her measurements; so please, release me from her.' The Caliph said, 'I would like to see her and ask her about how she's doing;' and Ala al-Din replied, 'I hear and obey, O Commander of the Faithful.' So the Caliph went in,—And Shahrazad noticed the dawn of day and stopped telling her story."
When it was the Two Hundred and Sixty-second Night,
When it was the 262nd Night,
She said, It hath reached me, O auspicious King, that the Caliph went in to Kut al-Kulub, who rose to him on sighting him and kissed the ground between his hands; when he said to her, "Hath Ala al-Din gone in unto thee?" and she answered, "No, O Commander of the Faithful, I sent to bid him come, but he would not." So the Caliph bade carry her back to the Harim and saying to Ala Al-Din, "Do not absent thyself from us," returned to his palace. Accordingly, next morning, Ala Al-Din, mounted and rode to the Divan, where he took his seat as Chief of the Sixty. Presently the Caliph ordered his treasurer to give the Wazir Ja'afar ten thousand dinars and said when his order was obeyed, "I charge thee to go down to the bazar where handmaidens are sold and buy Ala Al-Din, a slave-girl with this sum." So in obedience to the King, Ja'afar took Ala al-Din and went down with him to the bazar. Now as chance would have it, that very day, the Emir Khбlid, whom the Caliph had made Governor of Baghdad, went down to the market to buy a slave-girl for his son and the cause of his going was that his wife, Khбtъn by name, had borne him a son called Habzalam Bazбzah,[FN#86] and the same was foul of favour and had reached the age of twenty, without learning to mount horse; albeit his father was brave and bold, a doughty rider ready to plunge into the Sea of Darkness.[FN#87] And it happened that on a certain night he had a dream which caused nocturnal-pollution whereof he told his mother, who rejoiced and said to his father, "I want to find him a wife, as he is now ripe for wedlock." Quoth Khбlid, "The fellow is so foul of favour and withal-so rank of odour, so sordid and beastly that no woman would take him as a gift." And she answered, "We will buy him a slave-girl." So it befell, for the accomplishing of what Allah Almighty had decreed, that on the same day, Ja'afar and Ala al-Din, the Governor Khбlid and his son went down to the market and behold, they saw in the hands of a broker a beautiful girl, lovely faced and of perfect shape, and the Wazir said to him, "O broker, ask her owner if he will take a thousand dinars for her." And as the broker passed by the Governor with the slave, Hahzalam Bazazah cast at her one glance of the eyes which entailed for himself one thousand sighs; and he fell in love with her and passion got hold of him and he said, "O my father, buy me yonder slave-girl." So the Emir called the broker, who brought the girl to him, and asked her her name. She replied, "My name is Jessamine;" and he said to Hahzalam Bazazah, "O my son, as she please thee, do thou bid higher for her." Then he asked the broker, "What hath been bidden for her?" and he replied, "A thousand dinars." Said the Governor's son, "She is mine for a thousand pieces of gold and one more;" and the broker passed on to Ala al-Din who bid two thousand dinars for her; and as often as the Emir's son bid another dinar, Ala al-Din bid a thousand. The ugly youth was vexed at this and said, "O broker! who is it that outbiddeth me for the slave-girl?" Answered the broker, "It is the Wazir Ja'afar who is minded to buy her for Ala al-Din Abu al-Shamat." And Ala al-Din continued till he brought her price up to ten thousand dinars, and her owner was satisfied to sell her for that sum. Then he took the girl and said to her, "I give thee thy freedom for the love of Almighty Allah;" and forthwith wrote his contract of marriage with her and carried her to his house. Now when the broker returned, after having received his brokerage, the Emir's son summoned him and said to him, "Where is the girl?" Quoth he, "She was bought for ten thousand dinars by Ala al-Din, who hath set her free and married her." At this the young man was greatly vexed and cast down and, sighing many a sigh, returned home, sick for love of the damsel; and he threw himself on his bed and refused food, for love and longing were sore upon him. Now when his mother saw him in this plight, she said to him, "Heaven assain thee, O my son! What aileth thee?" And he answered, "Buy me Jessamine, O my mother." Quoth she, "When the flower-seller passeth I will buy thee a basketful of jessamine." Quoth he, "It is not the jessamine one smells, but a slave-girl named Jessamine, whom my father would not buy for me." So she said to her husband, "Why and wherefore didest thou not buy him the girl?" and he replied, "What is fit for the lord is not fit for the liege and I have no power to take her: no less a man bought her than Ala Al-Din, Chief of the Sixty." Then the youth's weakness redoubled upon him, till he gave up sleeping and eating, and his mother bound her head with the fillets of mourning. And while in her sadness she sat at home, lamenting over her son, behold, came in to her an old woman, known as the mother of Ahmad Kamбkim[FN#88] the arch-thief, a knave who would bore through a middle wall and scale the tallest of the tall and steal the very kohl off the eye-ball.[FN#89] From his earliest years he had been given to these malpractices, till they made him Captain of the Watch, when he stole a sum of money; and the Chief of Police, coming upon him in the act, carried him to the Caliph, who bade put him to death on the common execution-ground.[FN#90] But he implored protection of the Wazir whose intercession the Caliph never rejected, so he pleaded for him with the Commander of the Faithful who said, "How canst thou intercede for this pest of the human race?" Ja'afar answered, "O Commander of the Faithful, do thou imprison him; whoso built the first jail was a sage, seeing that a jail is the grave of the living and a joy for the foe." So the Caliph bade lay him in bilboes and write thereon, "Appointed to remain here until death and not to be loosed but on the corpse washer's bench;" and they cast him fettered into limbo. Now his mother was a frequent visitor to the house of the Emir Khбlid, who was Governor and Chief of Police; and she used to go in to her son in jail and say to him, "Did I not warn thee to turn from thy wicked ways?''[FN#91] And he would always answer her, "Allah decreed this to me; but, O my mother, when thou visitest the Emir's wife make her intercede for me with her husband." So when the old woman came into the Lady Khatun, she found her bound with the fillets of mourning and said to her, "Wherefore dost thou mourn?" She replied, "For my son Habzalam Bazazah;" and the old woman exclaimed, "Heaven assain thy son!; what hath befallen him?" So the mother told her the whole story, and she said, "What thou say of him who should achieve such a feat as would save thy son?" Asked the lady, "And what feat wilt thou do?" Quoth the old woman, "I have a son called Ahmad Kamakim, the arch-thief, who lieth chained in jail and on his bilboes is written, 'Appointed to remain till death'; so do thou don thy richest clothes and trick thee out with thy finest jewels and present thyself to thy husband with an open face and smiling mien; and when he seeketh of thee what men seek of women, put him off and baulk him of his will and say, 'By Allah, 'tis a strange thing! When a man desireth aught of his wife he dunneth her till she doeth it; but if a wife desire aught of her husband, he will not grant it to her.' Then he will say, 'What dost thou want?'; and do thou answer, 'First swear to grant my request.' If he swear to thee by his head or by Allah, say to him, 'Swear to me the oath of divorce', and do not yield to him, except he do this. And whenas he hath sworn to thee the oath of divorce, say to him, 'Thou keepest in prison a man called Ahmad Kamakim, and he hath a poor old mother, who hath set upon me and who urgeth me in the matter and who saith, 'Let thy husband intercede for him with the Caliph, that my son may repent and thou gain heavenly guerdon.'" And the Lady Khatun replied, "I hear and obey." So when her husband came into her—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I’ve heard, O blessed King, that the Caliph visited Kut al-Kulub. When she saw him, she got up and kissed the ground before him. He asked her, 'Has Ala al-Din visited you?' She replied, 'No, O Commander of the Faithful, I sent for him to come, but he refused.' The Caliph then ordered that she be taken back to the Harim and told Ala Al-Din, 'Don’t stay away from us,' before returning to his palace. The next morning, Ala Al-Din rode to the Divan, where he took his seat as Chief of the Sixty. Soon after, the Caliph instructed his treasurer to give the Wazir Ja'afar ten thousand dinars and said, 'I want you to go to the bazaar where handmaidens are sold and buy Ala Al-Din a slave-girl with this money.' So Ja'afar took Ala al-Din and went to the market. Coincidentally, that very day, Emir Khalid, appointed Governor of Baghdad, had also gone to the market to buy a slave-girl for his son. His reason for going was that his wife, named Khatun, had given him a son called Habzalam Bazazah, who was unattractive and had reached twenty without learning to ride a horse, despite his father's bravery and readiness to face danger. One night, he had a dream that led to nocturnal pollution, which he shared with his mother, who rejoiced and said to his father, 'I want to find him a wife since he is now ready for marriage.' Khalid replied, 'The boy is so unattractive and foul-smelling that no woman would ever accept him.' She responded, 'We can buy him a slave-girl.' So, it happened that Ja'afar and Ala al-Din, along with Governor Khalid and his son, went to the market on the same day. They saw a beautiful girl in the hands of a broker, and the Wazir asked him, 'Will her owner take a thousand dinars for her?' As the broker approached the Governor with the slave-girl, Habzalam Bazazah caught a glimpse of her and instantly fell in love, sighing deeply. He said, 'Father, buy me that slave-girl.' The Emir called the broker, who brought the girl to him and asked for her name. She answered, 'My name is Jessamine,' and he told Habzalam Bazazah, 'If she pleases you, then offer more for her.' The broker replied, 'The highest bid for her is a thousand dinars.' The Governor’s son declared, 'She is mine for a thousand pieces of gold and one more.’ The broker then went to Ala al-Din, who made a bid of two thousand dinars for her. Each time the Emir's son raised the price by one dinar, Ala al-Din increased his bid by one thousand. This frustrated the unattractive youth, who asked, 'O broker! Who is outbidding me for the slave-girl?' The broker responded, 'It is the Wazir Ja'afar who intends to buy her for Ala al-Din Abu al-Shamat.' Ala al-Din continued to bid until he reached ten thousand dinars, and her owner agreed to sell her for that price. He took the girl and said to her, 'I grant you your freedom for the love of Allah,' and then immediately wrote their marriage contract and took her home. When the broker returned after receiving his fee, the Emir’s son asked him, 'Where is the girl?' The broker replied, 'She was purchased for ten thousand dinars by Ala al-Din, who has freed her and married her.' This news left the young man incredibly frustrated and disheartened. He sighed deeply and went home, lovesick for the girl, throwing himself onto his bed and refusing to eat, as his love and longing overwhelmed him. When his mother saw him in this state, she asked, 'What’s wrong with you, my son?' He replied, 'Get me Jessamine, O my mother.' She said, 'When the flower-seller comes by, I'll buy you a basketful of jessamine.' He insisted, 'It's not the jessamine I want, but a slave-girl named Jessamine, whom my father refused to buy for me.' So she turned to her husband and asked, 'Why didn’t you buy him the girl?' He replied, 'What is suitable for the lord is not suitable for the servant, and I’m unable to take her; Ala Al-Din, Chief of the Sixty, bought her.' This made the boy even more miserable, leading him to give up eating and sleeping, while his mother mourned for him. In her sorrow, she sat at home, when suddenly an old woman came in, known as the mother of Ahmad Kamakim, the master thief. He had a history of crime, stealing even while he was supposed to be graduating to higher roles. Eventually, the Chief of Police caught him and took him to the Caliph, who ordered him executed; however, he pleaded for protection from the Wazir, who managed to convince the Caliph to imprison him instead, as he viewed a prison as a grave for the living. The Caliph ordered him shackled, ensuring he would remain there until he died. His mother often visited Emir Khalid’s household, bringing him food and advice, reminding him to change his ways. When the old woman visited Lady Khatun, she found her grieving and asked, 'Why are you mourning?' The lady replied, 'For my son Habzalam Bazazah.' The old woman exclaimed, 'Whatever has happened to your son?' So Lady Khatun shared her son’s plight, and the old woman said, 'What if I can do something to save him?' She then suggested a plan that involved Lady Khatun charming her husband and leveraging the situation to ask for intercession for Ahmad Kamakim's release. Lady Khatun agreed, saying, 'I hear and will do as you say.' So when her husband came to her—And Shahrazad perceived the dawn of day and ceased saying her permitted say."
When it was the Two Hundred and Sixty-third Night,
When it was the 263rd Night,
She said, It hath reached me, O auspicious King, that the Governor came in to his wife, who spoke to him as she had been taught and made him swear the divorce-oath before she would yield to his wishes. He lay with her that night and, when morning dawned, after he had made the Ghusl-ablution and prayed the dawn- prayer, he repaired to the prison and said, "O Ahmad Kamakim, O thou arch-thief, dost thou repent of thy works?"; whereto he replied, "I do indeed repent and turn to Allah and say with heart and tongue, 'I ask pardon of Allah.'" So the Governor took him out of jail and carried him to the Court (he being still in bilboes) and, approaching the Caliph, kissed ground before him. Quoth the King, "O Emir Khбlid, what seekest thou?"; whereupon he brought forward Ahmad Kamakim, shuffling and tripping in his fetters, and the Caliph said to him, "What! art thou yet alive, O Kamakim?" He replied, "O Commander of the Faithful, the miserable are long-lived." Quoth the Caliph to the Emir, "Why hast thou brought him hither?"; and quoth he, "O Commander of the Faithful, he hath a poor old mother cut off from the world who hath none but this son and she hath had recourse to thy slave, imploring him to intercede with thee to strike off his chains, for he repenteth of his evil courses; and to make him Captain of the Watch as before." The Caliph asked Ahmad Kamakim, "Doss thou repent of thy sins?" "I do indeed repent me to Allah, O Commander of the Faithful," answered he; whereupon the Caliph called for the blacksmith and made him strike off his irons on the corpse- washer's bench.[FN#92] Moreover, he restored him to his former office and charged him to walk in the ways of godliness and righteousness. So he kissed the Caliph's hands and, being invested with the uniform of Captain of the Watch, he went forth, whilst they made proclamation of his appointment. Now for a long time he abode in the exercise of his office, till one day his mother went in to the Governor's wife, who said to her, "Praised be Allah who hath delivered thy son from prison and restored him to health and safety! But why dost thou not bid him contrive some trick to get the girl Jessamine for my son Hahzalam Bazazah?" "That will I," answered she and, going out from her, repaired to her son. She found him drunk with wine and said to him, "O my son, no one caused thy release from jail but the wife of the Governor, and she would have thee find some means to slay Ala al-Din Abu al-Shamat and get his slave-girl Jessamine for her son Habzalam Bazazah." He answered, "That will be the easiest of things; and I must needs set about it this very night." Now this was the first night of the new month, and it was the custom of the Caliph to spend that night with the Lady Zubaydah, for the setting free of a slave-girl or a Mameluke or something of the sort. Moreover, on such occasions he used to doff his royal-habit, together with his rosary and dagger-sword and royal-signet, and set them all upon a chair in the sitting- saloon: and he had also a golden lanthorn, adorned with three jewels strung on a wire of gold, by which he set great store; and he would commit all these things to the charge of the eunuchry, whilst he went into the Lady Zubaydah's apartment. So arch-thief Ahmad Kamakin waited till midnight, when Canopus shone bright, and all creatures to sleep were dight whilst the Creator veiled them with the veil of night. Then he took his drawn sword in his right and his grappling hook in his left and, repairing to the Caliph's sitting-saloon planted his scaling ladder and cast his grapnel on to the side of the terrace-roof; then, raising the trap-door, let himself down into the saloon, where he found the eunuchs asleep. He drugged them with hemp-fumes;[FN#93] and, taking the Caliph's dress; dagger, rosary, kerchief, signet-ring and the lanthorn whereupon were the pearls, returned whence he came and betook himself to the house of Ala al-Din, who had that night celebrated his wedding festivities with Jessamine and had gone in unto her and gotten her with child. So arch-thief Ahmad Kamakim climbed over into his saloon and, raising one of the marble slabs from the sunken part of the floor,[FN#94] dug a hole under it and laid the stolen things therein, all save the lanthorn, which he kept for himself. Then he plastered down the marble slab as it before was, and returning whence he came, went back to his own house, saying, "I will now tackle my drink and set this lanthorn before me and quaff the cup to its light."[FN#95] Now as soon as it was dawn of day, the Caliph went out into the sitting-chamber; and, seeing the eunuchs drugged with hemp, aroused them. Then he put his hand to the chair and found neither dress nor signet nor rosary nor dagger-sword nor kerchief nor lanthorn; whereat he was exceeding wroth and donning the dress of anger, which was a scarlet suit,[FN#96] sat down in the Divan. So the Wazir Ja'afar came forward and kissing the ground before him, said, "Allah avert all evil from the Commander of the Faithful!" Answered the Caliph, "O Wazir, the evil is passing great!" Ja'afar asked, "What has happened?" so he told him what had occurred; and, behold, the Chief of Police appeared with Ahmad Kamakim the robber at his stirrup, when he found the Commander of the Faithful sore enraged. As soon as the Caliph saw him, he said to him, "O Emir Khбlid, how goes Baghdad?" And he answered, "Safe and secure." Cried he "Thou liest!" "How so, O Prince of True Believers?" asked the Emir. So he told him the case and added, "I charge thee to bring me back all the stolen things." Replied the Emir, "O Commander of the Faithful, the vinegar worm is of and in the vinegar, and no stranger can get at this place."[FN#97] But the Caliph said, "Except thou bring me these things, I will put thee to death." Quoth he, "Ere thou slay me, slay Ahmad Kamakim, for none should know the robber and the traitor but the Captain of the Watch." Then came forward Ahmad Kamakim and said to the Caliph, "Accept my intercession for the Chief of Police, and I will be responsible to thee for the thief and will track his trail till I find him; but give me two Kazis and two Assessors for he who did this thing feareth thee not, nor cloth he fear the Governor nor any other." Answered the Caliph, "Thou shalt have what thou wantest; but let search be made first in my palace and then in those of the Wazir and the Chief of the Sixty." Rejoined Ahmad Kamakim, "Thou sayest well, O Commander of the Faith ful; belike the man that did this ill deed be one who hath been reared in the King's household or in that of one of his officers." Cried the Caliph, "As my head liveth, whosoever shall have done the deed I will assuredly put him to death, be it mine own son!" Then Ahmad Kamakim received a written warrant to enter and perforce search the houses;—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "I've heard, O blessed King, that the Governor went to his wife, who spoke to him as she had been instructed and made him swear an oath of divorce before she would grant his wishes. He spent the night with her, and when morning came, after performing the Ghusl-ablution and praying at dawn, he went to the prison and asked, 'O Ahmad Kamakim, you notorious thief, do you regret your actions?' He replied, 'I truly repent and turn to Allah, saying with my heart and tongue, 'I seek forgiveness from Allah.'' So the Governor took him out of jail and brought him to the Court (still in shackles), where he approached the Caliph and kissed the ground before him. The King asked, 'O Emir Khalid, what do you want?'; then he presented Ahmad Kamakim, who shuffled and stumbled in his chains. The Caliph said to him, 'What! Are you still alive, O Kamakim?' He replied, 'O Commander of the Faithful, the wretched live long.' The Caliph turned to the Emir, 'Why have you brought him here?'; to which he replied, 'O Commander of the Faithful, he has a poor old mother, isolated in the world, with no one but this son, and she has come to your servant, begging him to intercede with you to remove his chains, for he repents of his wrongdoing; and to restore him as Captain of the Watch as before.' The Caliph asked Ahmad Kamakim, 'Do you repent for your sins?' 'I genuinely repent to Allah, O Commander of the Faithful,' he answered. The Caliph then summoned the blacksmith and had him remove his shackles on the corpse-washer's bench.[FN#92] Furthermore, he restored him to his previous position and instructed him to follow the path of righteousness and godliness. Kamakim kissed the Caliph's hands, and being dressed in the uniform of the Captain of the Watch, he left as they announced his appointment. For a long time, he remained in his role until one day, his mother visited the Governor's wife, who said to her, 'Praise be to Allah for saving your son from prison and restoring him to health and safety! But why don't you ask him to come up with a scheme to get the girl Jessamine for my son Habzalam Bazazah?' 'I will do that,' she replied, and after leaving her, went to her son. She found him intoxicated and said, 'O my son, nobody released you from jail but the Governor's wife, and she wants you to find a way to kill Ala al-Din Abu al-Shamat and get his slave-girl Jessamine for her son Habzalam Bazazah.' He responded, 'That will be the easiest thing; I must get to work on it tonight.' That night was the beginning of the new month, and it was customary for the Caliph to spend it with Lady Zubaydah, to celebrate the freeing of a slave-girl or a Mameluke or something similar. On such occasions, he used to take off his royal attire, including his rosary, dagger, and royal signet, and place them all on a chair in the sitting room; he also had a golden lantern adorned with three jewels strung on a gold wire, which he valued highly, and he entrusted all these items to the eunuchs while he went into Lady Zubaydah's chamber. So, the crafty thief Ahmad Kamakim waited until midnight, when Canopus shone brightly, and all creatures were asleep while the Creator shrouded them in the darkness of night. He took his sword in his right hand and his grappling hook in his left, made his way to the Caliph's sitting room, planted his scaling ladder, and tossed his grappling hook onto the side of the terrace roof; then he lifted the trapdoor and lowered himself into the room, where he found the eunuchs asleep. He drugged them with hemp fumes;[FN#93] and, taking the Caliph's clothes, dagger, rosary, handkerchief, signet ring, and the lantern with the pearls, he returned to where he came from and went home, saying, 'Now I will enjoy my drink and set this lantern before me to toast its light.'[FN#95] As soon as dawn broke, the Caliph entered the sitting chamber; and seeing the eunuchs still dazed from the drugs, he woke them up. He reached for the chair and found none of his clothes, signet, rosary, dagger, handkerchief, or lantern; at this, he became extremely angry and donned the dress of anger, which was a scarlet suit,[FN#96] and sat in the Divan. Then the Wazir Ja'afar approached, kissed the ground before him, and said, 'May Allah protect the Commander of the Faithful from all evil!' The Caliph replied, 'O Wazir, the evil is incredibly great!' Ja'afar asked, 'What has happened?' so he recounted the incident; and then the Chief of Police appeared with Ahmad Kamakim the robber at his side, and upon seeing the Commander of the Faithful in a furious state, the Chief said, 'O Emir Khalid, how is Baghdad?' He answered, 'Safe and secure.' The Caliph shouted, 'You’re lying!' 'How so, O Prince of True Believers?' asked the Emir. So he explained the situation and added, 'I charge you to return all the stolen items.' The Emir replied, 'O Commander of the Faithful, the vinegar worm is in the vinegar, and no outsider can access this place.'[FN#97] But the Caliph insisted, 'Unless you bring me these things, I will have you executed.' The Emir retorted, 'Before you kill me, kill Ahmad Kamakim, for no one should be aware of the thief and the traitor except the Captain of the Watch.' Then Ahmad Kamakim stepped forward and said to the Caliph, 'Let me plead for the Chief of Police, and I will take responsibility for finding the thief and tracking him down; but give me two Kazis and two Assessors, for the one who did this has no fear of you, nor does he fear the Governor or anyone else.' The Caliph replied, 'You will get what you need; but let’s first search my palace and then those of the Wazir and the Chief of the Sixty.' Ahmad Kamakim responded, 'You speak truth, O Commander of the Faithful; perhaps the person who committed this crime is someone raised in the King's household or in one of his officers' households.' The Caliph declared, 'By my head, whoever has done this will certainly be put to death, even if it's my own son!' Then Ahmad Kamakim received a written order to enter and search the homes;—And Shahrazad perceived the dawn of day and ceased to tell her permitted tale."
When it was the Two Hundred and Sixty-fourth Night,
When it was the 264th Night,
She said, It hath reached me, O auspicious King, that Ahmad Kamakim got what he wanted, and received a written warrant to enter and perforce search the houses; so he fared forth, taking in his hand a rod[FN#98] made of bronze and copper, iron and steel, of each three equal-parts. He first searched the palace of the Caliph, then that of the Wazir Ja'afar; after which he went the round of the houses of the Chamberlains and the Viceroys till he came to that of Ala al-Din. Now when the Chief of the Sixty heard the clamour before his house, he left his wife Jessamine and went down and, opening the door, found the Master of Police without in the midst of a tumultuous crowd. So he said, "What is the matter, O Emir Khбlid?" Thereupon the Chief told him the case and Ala al-Din said, "Enter my house and search it." The Governor replied, "Pardon, O my lord; thou art a man in whom trust is reposed and Allah forfend that the trusty turn traitor!" Quoth Ala al-Din, "There is no help for it but that my house be searched." So the Chief of Police entered, attended by the Kazi and his Assessors; whereupon Ahmad Kamakim went straight to the depressed floor of the saloon and came to the slab, under which he had buried the stolen goods and let the rod fall upon it with such violence that the marble broke in sunder and behold something glittered underneath. Then said he, "Bismillah; in the name of Allah! Mashallah; whatso Allah willeth! By the blessing of our coming a hoard hath been hit upon, wait while we go down into this hiding-place and see what is therein." So the Kazi and Assessors looked into the hole and finding there the stolen goods, drew up a statement[FN#99] of how they had discovered them in Ala al-Din's house, to which they set their seals. Then, they bade seize upon Ala al-Din and took his turban from his head, and officially registered all his monies and effects which were in the mansion. Meanwhile, arch-thief Ahmad Kamakim laid hands on Jessamine, who was with child by Ala al-Din, and committed her to his mother, saying, "Deliver her to Khatun, the Governor's lady:" so the old woman took her and carried her to the wife of the Master of Police. Now as soon as Habzalam Bazazah saw her, health and heart returned to him and he arose without stay or delay and joyed with exceeding joy and would have drawn near her; but she plucks a dagger from her girdle and said, "Keep off from me, or I will kill thee and kill myself after." Exclaimed his mother, "O strumpet, let my son have his will of thee!" But Jessamine answered "O bitch, by what law is it lawful for a woman to marry two men; and how shall the dog be admitted to the place of the lion?" With this, the ugly youth's love-longing redoubled and he sickened for yearning and unfulfilled desire; and refusing food returned to his pillow. Then said his mother to her, "O harlot, how canst thou make me thus to sorrow for my son? Needs must I punish thee with torture, and as for Ala al-Din, he will assuredly be hanged." "And I will die for love of him," answered Jessamine. Then the Governor's wife arose and stripped her of her jewels and silken raiment and, clothing her in petticoat-trousers of sack-cloth and a shift of hair-cloth, sent her down into the kitchen and made her a scullery-wench, saying, "The reward for thy constancy shall be to break up fire-wood and peel onions and set fire under the cooking-pots." Quoth she, "I am willing to suffer all manner of hardships and servitude, but I will not suffer the sight of thy son." However, Allah inclined the hearts of the slave-girls to her and they used to do her service in the kitchen. Such was the case with Jessamine; but as regards Ala al-Din they carried him, together with the stolen goods, to the Divan where the Caliph still sat upon his throne. And behold, the King looked upon his effects and said, "Where did ye find them?" They replied, "In the very middle of the house belonging to Ala al-Din Abu al-Shamat;" whereat the Caliph was filled with wrath and took the things, but found not the lanthorn among them and said, "O Ala al-Din, where is the lanthorn?" He answered "I stole it not, I know naught of it; I never saw it; I can give no information about it!" Said the Caliph, "O traitor, how cometh it that I brought thee near unto me and thou hast cast me out afar, and I trusted in thee and thou betrayest me?" And he commanded to hang him. So the Chief of Police took him and went down with him into the city, whilst the crier preceded them proclaiming aloud and saying, "This is the reward and the least of the reward he shall receive who doth treason against the Caliphs of True Belief!" And the folk flocked to the place where the gallows stood. Thus far concerning him; but as regards Ahmad al-Danaf, Ala al-Din's adopted father, he was sitting making merry with his followers in a garden, and carousing and pleasuring when lo! in came one of the water-carriers of the Divan and, kissing the hand of Ahmad al-Danaf, said to him, "O Captain Ahmad, O Danaf! thou sittest at thine ease with water flowing at thy feet,[FN#100] and thou knowest not what hath happened." Asked Ahmad, "What is it?" and the other answered, "They have gone down to the gallows with thy son Ala al-Din, adopted by a covenant before Allah!" Quoth Ahmad, "What is the remedy here, O Hasan Shuuman, and what sayst thou of this?" He replied, "Assuredly Ala al-Din is innocent and this blame hath come to him from some one enemy."[FN#101] Quoth Ahmad, "What counsellest thou?" and Hasan said, "We must rescue him, Inshallah!" Then he went to the jail and said to the gaolor, "Give us some one who deserveth death." So he gave him one that was likest of men to Ala al-Din Abu al-Shamat; and they covered his head and carried him to the place of execution between Ahmad al-Danaf and Ali al-Zaybak of Cairo.[FN#102] Now they had brought Ala al-Din to the gibbet, to hang him, but Ahmad al-Danaf came forward and set his foot on that of the hangman, who said, "Give me room to do my duty." He replied, "O accursed, take this man and hang him in Ala al-Din's stead; for he is innocent and we will ransom him with this fellow, even as Abraham ransomed Ishmael with the ram."[FN#103] So the hangman seized the man and hanged him in lieu of Ala al-Din; whereupon Ahmad and Ali took Ala al-Din and carried him to Ahmad's quarters and, when there, Ala al-Din turned to him and said, "O my sire and chief, Allah requite thee with the best of good!" Quoth he, "O Ala al-Din"— And Shahrazed perceived the dawn of day and ceased saying her permitted say.
She said, "It has reached me, O auspicious King, that Ahmad Kamakim got what he wanted and received a written warrant to enter and search the houses; so he set out, carrying with him a rod made of bronze, copper, iron, and steel, each in equal parts. He first searched the palace of the Caliph, then that of Wazir Ja'afar; after which he went around the houses of the Chamberlains and Viceroys until he arrived at Ala al-Din's home. When the Chief of the Sixty heard the commotion in front of his house, he left his wife Jessamine and went downstairs. Opening the door, he found the Master of Police outside in the midst of a chaotic crowd. He asked, 'What’s going on, O Emir Khalid?' The Chief then explained the situation, and Ala al-Din said, 'Come in and search my house.' The Governor replied, 'Forgive me, O my lord; you are a man who is trusted, and may Allah forbid that the trustworthy become traitors!' Ala al-Din insisted, 'It’s necessary for my house to be searched.' So the Chief of Police entered, accompanied by the Kazi and his Assessors. Ahmad Kamakim then went directly to the lowered floor of the saloon and approached the slab beneath which he had buried the stolen goods. He struck the slab with his rod with such force that the marble shattered, revealing something glittering underneath. He exclaimed, 'Bismillah; in the name of Allah! Mashallah; whatever Allah wills! By the blessing of our arrival, we've found a hidden treasure; let’s look inside this hiding place and see what’s there.' The Kazi and Assessors peered into the hole and, finding the stolen goods, documented how they had discovered them in Ala al-Din's house, sealing the statement. They then ordered Ala al-Din arrested, removed his turban, and officially inventoried all his money and belongings in the mansion. Meanwhile, the chief thief Ahmad Kamakim seized Jessamine, who was pregnant with Ala al-Din's child, and entrusted her to his mother, saying, 'Deliver her to Khatun, the Governor's lady.' So the old woman took her and brought her to the wife of the Master of Police. As soon as Habzalam Bazazah saw her, his health and spirits returned, and he quickly got up, overwhelmed with joy, wanting to approach her. But she drew a dagger from her waist and said, 'Stay away from me, or I'll kill you and then myself.' His mother exclaimed, 'You wicked woman, let my son have his way with you!' But Jessamine replied, 'You shameless person, by what law can a woman marry two men; how can a dog take the place of a lion?' This only intensified the ugly youth's longing, and he fell ill from his unfulfilled desire, refusing to eat and returning to his bed. His mother then said to her, 'You harlot, how can you make me grieve for my son? I must punish you, and as for Ala al-Din, he will surely be hanged.' 'And I will die for love of him,' Jessamine answered. The Governor's wife then got up, stripped her of her jewels and fine clothing, and dressed her in sackcloth pants and a coarse shift, sending her down to the kitchen to become a servant, saying, 'Your reward for your loyalty will be to chop firewood, peel onions, and tend the cooking pots.' Jessamine replied, 'I am willing to endure all kinds of hardships and servitude, but I will not bear to see your son.' However, Allah softened the hearts of the kitchen girls towards her, and they would help her in the kitchen. This was Jessamine’s situation, while Ala al-Din was taken, along with the stolen goods, to the Divan where the Caliph still sat on his throne. The King looked at the items and asked, 'Where did you find these?' They replied, 'In the middle of the house belonging to Ala al-Din Abu al-Shamat;' at this, the Caliph was filled with anger and took the items, but did not find the lantern among them and asked, 'O Ala al-Din, where is the lantern?' He answered, 'I did not steal it, I know nothing about it; I never saw it; I can’t provide any information!' The Caliph then said, 'O traitor, how is it that I brought you close to me, and you have cast me away; I trusted you, and you betray me?' He commanded that Ala al-Din be hanged. So the Chief of Police took him and went down into the city, with the crier in front of them proclaiming, 'This is the reward, and the least reward, for anyone who commits treason against the Caliphs of True Belief!' People gathered at the location of the gallows. This much is known about him; as for Ahmad al-Danaf, Ala al-Din's adoptive father, he was enjoying himself with his friends in a garden, drinking and having fun when suddenly one of the water-carriers from the Divan came in, kissed Ahmad al-Danaf's hand, and said, 'O Captain Ahmad, O Danaf! You sit here comfortably with water flowing at your feet, and you don’t know what has happened.' Ahmad asked, 'What is it?' The water-carrier answered, 'They have taken your son Ala al-Din, who was adopted by a covenant before Allah, to the gallows!' Ahmad asked, 'What can be done here, O Hasan Shuuman, what do you suggest?' He replied, 'Surely Ala al-Din is innocent, and this blame has come from an enemy.' Ahmad asked, 'What do you advise?' and Hasan said, 'We must rescue him, Inshallah!' He then went to the jail and told the jailer, 'Give us someone who deserves death.' The jailer provided one who resembled Ala al-Din Abu al-Shamat, and they covered his head and took him to the place of execution between Ahmad al-Danaf and Ali al-Zaybak of Cairo. They had brought Ala al-Din to hang him, but Ahmad al-Danaf stepped forward and placed his foot on that of the hangman, who said, 'Give me space to do my job.' Ahmad replied, 'O accursed one, take this man and hang him in Ala al-Din's place; for he is innocent, and we will redeem him with this fellow, just as Abraham redeemed Ishmael with the ram.' So the hangman seized the man and hanged him instead of Ala al-Din; whereupon Ahmad and Ali took Ala al-Din and brought him back to Ahmad's quarters. Once there, Ala al-Din turned to him and said, 'O my father and chief, may Allah reward you with the best of rewards!' He replied, 'O Ala al-Din'— And Shahrazad noticed the dawn of day and ceased her permitted narration."
When it was the Two Hundred and Sixty-fifth Night,
When it was the 265th Night,
She said, It hath reached me, O auspicious King, that Calamity Ahmad cried, "O Ala al-Din, what is this deed thou hast done? The mercy of Allah be on him who said, 'Whoso trusteth thee betray him not, e'en if thou be a traitor.' Now the Caliph set thee in high place about him and styled thee 'Trusty' and 'Faithful'; how then couldst thou deal thus with him and steal his goods?" "By the Most Great Name, O my father and chief," replied Ala al-Din, "I had no hand in this, nor did I such deed, nor know I who did it." Quoth Ahmad, "Of a surety none did this but a manifest enemy and whoso doth aught shall be requited for his deed; but, O Ala al-Din, thou canst sojourn no longer in Baghdad, for Kings, O my son, may not pass from one thing to another, and when they go in quest of a man, ah! longsome is his travail." "Whither shall I go, O my chief?" asked Ala al-Din; and he answered, "O my son, I will bring thee to Alexandria, for it is a blessed place; its threshold is green and its sojourn is agreeable." And Ala al-Din rejoined, "I hear and I obey, O my chief." So Ahmad said to Hasan Shuuman, "Be mindful and, when the Caliph asketh for me, say, 'He is gone touring about the provinces'." Then, taking Ala al-Din, he went forth of Baghdad and stayed not going till they came to the outlying vineyards and gardens, where they met two Jews of the Caliph's tax-gatherers, riding on mules. Quoth Ahmad Al-Danaf to these, "Give me the black-mail."[FN#104] and quoth they, "Why should we pay thee black mail?" whereto he replied, "Because I am the watchman of this valley." So they gave him each an hundred gold pieces, after which he slew them and took their mules, one of which he mounted, whilst Ala al-Din bestrode the other. Then they rode on till they came to the city of Ayбs[FN#105] and put up their beasts for the night at the Khan. And when morning dawned, Ala al-Din sold his own mule and committed that of Ahmad to the charge of the door-keeper of the caravanserai, after which they took ship from Ayas port and sailed to Alexandria. Here they landed and walked up to the bazar and behold, there was a broker crying a shop and a chamber behind it for nine hundred and fifty dinars. Upon this Ala al-Din bid a thousand which the broker accepted, for the premises belonged to the Treasury; and the seller handed over to him the keys and the buyer opened the shop and found the inner parlour furnished with carpets and cushions. Moreover, he found there a store-room full of sails and masts, cordage and seamen's chests, bags of beads and cowrie[FN#106]- shells, stirrups, battle-axes, maces, knives, scissors and such matters, for the last owner of the shop had been a dealer in second-hand goods.[FN#107]ook his seat in the shop and Ahmad al-Danaf said to him, "O my son, the shop and the room and that which is therein are become thine; so tarry thou here and buy and sell; and repine not at thy lot for Almighty Allah blesseth trade." After this he abode with him three days and on the fourth he took leave of him, saying, "Abide here till I go back and bring thee the Caliph's pardon and learn who hath played thee this trick." Then he shipped for Ayas, where he took the mule from the inn and, returning to Baghdad met Pestilence Hasan and his followers, to whom said he, "Hath the Caliph asked after me?"; and he replied, "No, nor hast thou come to his thought." So he resumed his service about the Caliph's person and set himself to sniff about for news of Ala al-Din's case, till one day he heard the Caliph say to the Watir, "See, O Ja'afar, how Ala al-Din dealt with me!" Replied the Minister, "O Commander of the Faithful, thou hast requited him with hanging and hath he not met with his reward?" Quoth he, "O Wazir, I have a mind to go down and see him hanging;" and the Wazir answered, "Do what thou wilt, O Commander of the Faithful." So the Caliph, accompanied by Ja'afar, went down to the place of execution and, raising his eyes, saw the hanged man to be other than Ala al-Din Abu al-Shamat, surnamed the Trusty, and said, "O Wazir, this is not Ala al-Din!" "How knowest thou that it is not he?" asked the Minister, and the Caliph answered, "Ala al-Din was short and this one is tall " Quoth Ja'afar, "Hanging stretcheth." Quoth the Caliph, "Ala al-Din was fair and this one's face is black." Said Ja'afar "Knowest thou not, O Commander of the Faithful, that death is followed by blackness?" Then the Caliph bade take down the body from the gallows tree and they found the names of the two Shaykhs, Abu Bakr and Omar, written on its heels[FN#108] whereupon cried the Caliph, "O Wazir, Ala al Din was a Sunnite, and this fellow is a Rejecter, a Shi'ah." He answered, "Glory be to Allah who knoweth the hidden things, while we know not whether this was Ala al-Din or other than he." Then the Caliph bade bury the body and they buried it; and Ala al-Din was forgotten as though he never had been. Such was his case; but as regards Habzalam Bazazah, the Emir Khбlid's son, he ceased not to languish for love and longing till he died and they joined him to the dust. And as for the young wife Jessamine, she accomplished the months of her pregnancy and, being taken with labour-pains, gave birth to a boy-child like unto the moon. And when her fellow slave-girls said to her, "What wilt thou name him?" she answered, "Were his father well he had named him; but now I will name him Aslбn."[FN#109] She gave him suck for two successive years, then weaned him, and he crawled and walked. Now it so came to pass that one day, whilst his mother was busied with the service of the kitchen, the boy went out and, seeing the stairs, mounted to the guest-chamber.[FN#110] And the Emir Khбlid who was sitting there took him upon his lap and glorified his Lord for that which he had created and fashioned then closely eyeing his face, the Governor saw that he was the likest of all creatures to Ala al-Din Abu al-Shamat. Presently, his mother Jessamine sought for him and finding him not, mounted to the guest-chamber, where she saw the Emir seated, with the child playing in his lap, for Allah had inclined his heart to the boy. And when the child espied his mother, he would have thrown himself upon her; but the Emir held him tight to his bosom and said to Jessamine, "Come hither, O damsel." So she came to him, when he said to her, "Whose son is this?"; and she replied, "He is my son and the fruit of my vitals." "And who is his father?" asked the Emir; and she answered, "His father was Ala al-Din Abu al-Shamat, but now he is become thy son." Quoth Khбlid, "In very sooth Ala al-Din was a traitor." Quoth she, "Allah deliver him from treason! the Heavens forfend and forbid that the 'Trusty' should be a traitor!" Then said he, "When this boy shall grow up and reach man's estate and say to thee, 'Who is my father?' say to him, 'Thou art the son of the Emir Khбlid, Governor and Chief of Police.'" And she answered, "I hear and I obey." Then he circumcised the boy and reared him with the goodliest rearing, and engaged for him a professor of law and religious science, and an expert penman who taught him to read and write; so he read the Koran twice and learnt it by heart and he grew up, saying to the Emir, "O my father!" Moreover, the Governor used to go down with him to the tilting-ground and assemble horsemen and teach the lad the fashion of fight and fray, and the place to plant lance-thrust and sabre-stroke; so that by the time he was fourteen years old, he became a valiant wight and accomplished knight and gained the rank of Emir. Now it chanced one day that Aslan fell in with Ahmad Kamakim, the arch-thief, and accompanied him as cup- companion to the tavern[FN#111] and behold, Ahmad took out the jewelled lanthorn he had stolen from the Caliph and, setting it before him, pledged the wine cup to its light, till he became drunken. So Aslan said to him, "O Captain, give me this lanthorn;" but he replied, "I cannot give it to thee." Asked Aslan, "Why not?"; and Ahmad answered, "Because lives have been lost for it." "Whose life?" enquired Aslan; and Ahmad rejoined, "There came hither a man who was made Chief of the Sixty; he was named Ala al-Din Abu al-Shamat and he lost his life through this lanthorn." Quoth Aslan, "And what was that story, and what brought about his death?" Quoth Ahmad Kamakim, "Thou hadst an elder brother by name Hahzalam Bazazah, and when he reached the age of sixteen and was ripe for marriage, thy father would have bought him a slave-girl named Jessamine." And he went on to tell him the whole story from first to last of Habzalam Bazazah's illness and what befell Ala al-Din in his innocence. When Aslan heard this, he said in thought, "Haply this slave-girl was my mother Jessamine, and my father was none other than Ala al-Din Abu al-Shamat." So the boy went out from him sorrowful, and met Calamity Ahmad, who at sight of him exclaimed, "Glory be to Him unto whom none is like!" Asked Hasan the Pestilence, "Whereat dost thou marvel, O my chief?" and Ahmad the Calamity replied, "At the make of yonder boy Aslan, for he is the likest of human creatures to Ala al-Din Abu al-Shamat." Then he called the lad and said to him, "O Aslan what is thy mother's name?"; to which he replied, "She is called the damsel Jessamine;" and the other said, "Harkye, Aslan, be of good cheer and keep thine eyes cool and clear; for thy father was none other than Ala al-Din Abu al-Shamat: but, O my son, go thou in to thy mother and question her of thy father." He said, "Hearkening and obedience," and, going in to his mother put the question; whereupon quoth she, "Thy sire is the Emir Khбlid!" "Not so," rejoined he, "my father was none other than Ala al-Din Abu al Shamat." At this the mother wept and said, "Who acquainted thee with this, O my son?" And he answered "Ahmad al-Danaf, Captain of the Guard." So she told him the whole story, saying, "O my son, the True hath prevailed and the False hath failed:[FN#112] know that Ala al-Din Abu al-Shamat was indeed thy sire, but it was none save the Emir Khбlid who reared thee and adopted thee as his son. And now, O my child, when thou seest Ahmad al-Danaf the captain, do thou say to him, 'I conjure thee, by Allah, O my chief, take my blood-revenge on the murderer of my father Ala al-Din Abu al-Shamat!'" So he went out from his mother,—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "I’ve heard, O great King, that Calamity Ahmad shouted, 'O Ala al-Din, what have you done? May Allah bless the one who said, "Whoever trusts you, do not betray them, even if you are a traitor."' The Caliph placed you in a high position beside him and called you 'Trustworthy' and 'Faithful'; how could you act this way toward him and steal his possessions?" "By the Most Great Name, O my father and leader," Ala al-Din replied, "I had nothing to do with this, I didn’t commit this act, nor do I know who did." Ahmad said, "Surely, only a clear enemy could have done this, and whoever does anything will be held accountable for it; but, O Ala al-Din, you can't stay in Baghdad anymore, for kings, O my son, can’t just switch from one thing to another, and when they search for a person, oh, it can take a long time." "Where shall I go, O my leader?" asked Ala al-Din. He answered, "O my son, I will take you to Alexandria, for it is a blessed place; its entryway is green, and staying there is pleasant." Ala al-Din responded, "I hear and I obey, O my leader." Then Ahmad said to Hasan Shuuman, "Be careful, and when the Caliph asks for me, say, 'He has gone touring the provinces.'" Then, taking Ala al-Din with him, he left Baghdad and didn't stop until they reached the nearby vineyards and gardens, where they encountered two Jews who were tax collectors for the Caliph, riding on mules. Ahmad Al-Danaf said to them, "Pay me the protection money." They replied, "Why should we pay you protection money?" To which he explained, "Because I am the guardian of this valley." So they each handed him a hundred gold pieces, after which he killed them and took their mules, one of which he rode, while Ala al-Din rode the other. They continued until they arrived at the city of Ayas and stabled their animals for the night at the inn. When morning came, Ala al-Din sold his mule and entrusted Ahmad’s mule to the innkeeper, then they took a ship from Ayas port and sailed to Alexandria. They landed and walked to the market, where they saw a broker advertising a shop and a room behind it for nine hundred and fifty dinars. Ala al-Din made a bid of a thousand, which the broker accepted, since the premises belonged to the Treasury. The seller handed him the keys, and the buyer opened the shop, finding the inner room furnished with carpets and cushions. He also discovered a storage room filled with sails and masts, ropes and sailor's chests, bags of beads and cowrie shells, stirrups, battle-axes, maces, knives, scissors, and other miscellaneous items, as the last owner of the shop had been a dealer in second-hand goods. He took his seat in the shop, and Ahmad al-Danaf told him, "O my son, this shop, the room, and everything in it are now yours; so stay here and trade; do not bemoan your fate, for Almighty Allah blesses trade." After this, he stayed with him for three days, and on the fourth he took his leave, saying, "Stay here until I return with the Caliph's pardon and find out who has played this trick on you." Then he took a ship back to Ayas, got the mule from the inn, and returned to Baghdad, where he met Pestilence Hasan and his followers, and asked, "Has the Caliph asked about me?" He replied, "No, nor has he thought of you." So he resumed his duties near the Caliph and began to gather information about Ala al-Din's situation, until one day he overheard the Caliph saying to the Watir, "Look, O Ja'afar, how Ala al-Din dealt with me!" The Minister replied, "O Commander of the Faithful, you have punished him with hanging; isn’t that enough of a reward for him?" He said, "O Wazir, I want to go down and see him hanging;" and the Wazir answered, "Do as you wish, O Commander of the Faithful." So the Caliph, accompanied by Ja'afar, went down to the execution site and, looking up, saw that the hanged man was not Ala al-Din Abu al-Shamat, who was nicknamed the Trusty, and said, "O Wazir, this is not Ala al-Din!" "How do you know it’s not him?" asked the Minister, and the Caliph replied, "Ala al-Din was short, and this one is tall." Ja'afar said, "Hanging stretches a person." The Caliph continued, "Ala al-Din was fair, and this man's face is dark." Ja'afar insisted, "Do you not know, O Commander of the Faithful, that death brings darkness?" Then the Caliph ordered the body to be taken down from the gallows, and they found the names of the two Shaykhs, Abu Bakr and Omar, written on its heels, prompting the Caliph to exclaim, "O Wazir, Ala al-Din was a Sunni, and this man is a Rejecter, a Shi'ah." The Wazir replied, "Glory be to Allah, who knows hidden things, while we cannot say whether this is Ala al-Din or someone else." Then the Caliph commanded that the body be buried, and they buried it; and Ala al-Din was forgotten as if he had never existed. Such was his fate; but as for Habzalam Bazazah, the Emir Khalid’s son, he continued to suffer from love and longing until he died and was returned to the earth. As for the young wife Jessamine, she completed her pregnancy and, when labor pains struck, gave birth to a boy who resembled the moon. When her fellow servant girls asked her, "What will you name him?" she replied, "If his father were alive, he would have named him; but now I will name him Aslan." She nursed him for two years, then weaned him, and he began to crawl and walk. One day, while his mother was busy in the kitchen, the boy went out and, seeing the stairs, climbed to the guest room. The Emir Khalid, who was sitting there, took him on his lap and praised Allah for what He had created. When he looked closely at the boy's face, the Governor realized that he looked just like Ala al-Din Abu al-Shamat. Soon, Jessamine searched for him and, unable to find him, went to the guest room, where she saw the Emir with the child playing in his lap, for Allah had turned his heart toward the boy. When the child saw his mother, he wanted to throw himself at her, but the Emir held him close to his chest and said to Jessamine, "Come here, O girl." She approached him, and he asked, "Whose son is this?"; and she replied, "He is my son and the treasure of my heart." "And who is his father?" asked the Emir, and she answered, "His father was Ala al-Din Abu al-Shamat, but now he is your son." Khalid said, "Indeed, Ala al-Din was a traitor." She responded, "May Allah protect him from treason! Heaven forbid that the 'Trusty' should be a traitor!" Then he said, "When this boy is grown and asks you, 'Who is my father?' tell him, 'You are the son of Emir Khalid, Governor and Chief of Police.'" She answered, "I hear and I obey." Then he circumcised the boy and raised him with the finest upbringing, hiring a teacher for law and religious studies, as well as an expert penman who taught him to read and write; so he read the Quran twice and memorized it, and he grew up calling the Emir, "O my father!" Moreover, the Governor would take him to the jousting grounds and gather horsemen to teach the boy how to fight and where to strike with a lance or sword; by the time he was fourteen, he had become a brave and skilled knight and attained the rank of Emir. One day, Aslan encountered Ahmad Kamakim, the arch-thief, and accompanied him as a drinking companion to the tavern. There, Ahmad took out the jeweled lantern he had stolen from the Caliph and, placing it before him, toasted to its light until he became drunk. Aslan then said to him, "O Captain, give me this lantern;" but Ahmad replied, "I can’t give it to you." Aslan asked, "Why not?"; and Ahmad answered, "Because lives were lost for it." "Whose life?" inquired Aslan, and Ahmad replied, "A man came here who became Chief of the Sixty; his name was Ala al-Din Abu al-Shamat, and he lost his life because of this lantern." Aslan asked, "What was the story, and how did he die?" Ahmad Kamakim recounted the whole tale from beginning to end about Habzalam Bazazah's illness and what happened to Ala al-Din in his innocence. When Aslan heard this, he thought, "Perhaps this servant girl was my mother Jessamine, and my father was none other than Ala al-Din Abu al-Shamat." So the boy left him feeling sad and encountered Calamity Ahmad, who, seeing him, exclaimed, "Glory be to Him to whom none is like!" Hasan the Pestilence asked, "What do you marvel at, O my chief?" and Ahmad the Calamity replied, "At the appearance of that boy Aslan, for he is the closest resemblance to Ala al-Din Abu al-Shamat." Then he called the boy and asked him, "O Aslan, what is your mother's name?"; and he replied, "She is called the damsel Jessamine;" to which Ahmad said, "Listen, Aslan, be happy and keep your eyes bright and clear; for your father was none other than Ala al-Din Abu al-Shamat. But, O my son, go to your mother and ask her about your father." He said, "I will do as you say," and, going to his mother, he asked her; she replied, "Your father is Emir Khalid!" "No," he countered, "my father was none other than Ala al-Din Abu al-Shamat." At this, she wept and asked, "Who told you this, O my son?" He replied, "Ahmad al-Danaf, Captain of the Guard." So she told him the whole story, saying, "O my son, Truth has prevailed and Falsehood has failed: know that Ala al-Din Abu al-Shamat was indeed your father, but it was Emir Khalid who raised you and adopted you as his own. And now, O my child, when you see Ahmad al-Danaf the captain, tell him, 'I urge you, by Allah, O my chief, to take my revenge on the murderer of my father Ala al-Din Abu al-Shamat!'" So he left his mother—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
When it was the Two Hundred and Sixty-sixth Night,
When it was the 266th Night,
She said, It hath reached me, O auspicious King, that Aslan went out from his mother and, betaking himself to Calamity Ahmad, kissed his hand. Quoth the captain, "What aileth thee, O Aslan?" and quoth he, "I know now for certain that my father was Ali al-Din Abu al-Shamat and I would have thee take my blood-revenge on his murderer." He asked, "And who was thy father's murderer?" whereto Aslan answered, "Ahmad Kamakim the arch-thief." "Who told thee this?" enquired he, and Aslan rejoined, "I saw in his hand the jewelled lanthorn which was lost with the rest of the Caliph's gear, and I said to him, 'Give me this lanthorn!' but he refused, saying, 'Lives have been lost on account of this'; and told me it was he who had broken into the palace and stolen the articles and deposited them in my father's house." Then said Ahmad al-Danaf, "When thou seest the Emir Khбlid don his harness of war, say to him, 'Equip me like thyself and take me with thee.' Then do thou go forth and perform some feat of prowess before the Commander of the Faithful, and he will say to thee, 'Ask a boon of me, O Aslan!' And do thou make answer, 'I ask of thee this boon, that thou take my blood-revenge on my father's murderer.' If he say, 'Thy father is yet alive and is the Emir Khбlid, the Chief of the Police'; answer thou, 'My father was Ala al-Din Abu al-Shamat, and the Emir Khбlid hath a claim upon me only as the foster-father who adopted me.' Then tell him all that passed between thee and Ahmad Kamakim and say, 'O Prince of True Believers, order him to be searched and I will bring the lanthorn forth from his bosom.'" Thereupon said Aslan to him, "I hear and obey;" and, returning to the Emir Khбlid, found him making ready to repair to the Caliph's court and said to him, "I would fain have thee arm and harness me like thyself and take me with thee to the Divan." So he equipped him and carried him thither. Then the Caliph sallied forth of Baghdad with his troops and they pitched tents and pavilions without the city; whereupon the host divided into two parties and forming ranks fell to playing Polo, one striking the ball with the mall, and another striking it back to him. Now there was among the troops a spy, who had been hired to slay the Caliph; so he took the ball and smiting it with the bat drove it straight at the Caliph's face, when behold, Aslan fended it off and catching it drove it back at him who smote it, so that it struck him between the shoulders and he fell to the ground. The Caliph exclaimed, "Allah bless thee, O Aslan!" and they all dismounted and sat on chairs. Then the Caliph bade them bring the smiter of the ball before him and said, "Who tempted thee to do this thing and art thou friend or foe?" Quoth he, "I am thy foe and it was my purpose to kill thee." Asked the Caliph "And wherefore? Art not a Moslem?" Replied the spy; "No' I am a Rejecter.''[FN#113] So the Caliph bade them put him to death and said to Aslan, "Ask a boon of me." Quoth he, "I ask of thee this boon, that thou take my blood-revenge on my father's murderer." He said, "Thy father is alive and there he stands on his two feet." "And who is he?" asked Aslan, and the Caliph answered, "He is the Emir Khбlid, Chief of Police." Rejoined Aslan, "O Commander of the Faithful, he is no father of mine, save by right of fosterage; my father was none other than Ala al-Din Abu al Shamat." "Then thy father was a traitor," cried the Caliph. "Allah forbid, O Commander of the Faithful," rejoined Aslan, "that the 'Trusty' should be a traitor! But how did he betray thee?" Quoth the Caliph, "He stole my habit and what was therewith." Aslan retorted, "O Commander of the Faithful, Allah forfend that my father should be a traitor! But, O my lord, when thy habit was lost and found didst thou likewise recover the lanthorn which was stolen from thee?" Answered the Caliph, "We never got it back," and Aslan said, "I saw it in the hands of Ahmad Kamakim and begged it of him; but he refused to give it me, saying, 'Lives have been lost on account of this.' Then he told me of the sickness of Habzalam Bazazah, son of the Emir Khбlid, by reason of his passion for the damsel Jessamine, and how he himself was released from bonds and that it was he who stole the habit and the lamp: so do thou, O Commander of the Faithful, take my blood-revenge for my father on him who murdered him." At once the Caliph cried, "Seize ye Ahmad Kamakim!" and they seized him, whereupon he asked, "Where be the Captain, Ahmad al-Danaf?" And when he was summoned the Caliph bade him search Kamakim; so he put his hand into the thief's bosom and pulled out the lanthorn. Said the Caliph, "Come hither, thou traitor: whence hadst thou this lanthorn?" and Kamakim replied, "I bought it, O Commander of the Faithful!" The Caliph rejoined, "Where didst thou buy it?" Then they beat him till he owned that he had stolen the lanthorn, the habit and the rest, and the Caliph said "What moved thee to do this thing O traitor, and ruin Ala al-Din Abu al-Shamat, the Trusty and Faithful?" Then he bade them lay hands on him and on the Chief of Police, but the Chief said, "O Commander of the Faithful, indeed I am unjustly treated thou badest me hang him, and I had no knowledge of this trick, for the plot was contrived between the old woman and Ahmad Kamakim and my wife. I crave thine intercession,[FN#114] O Aslan." So Aslan interceded for him with the Caliph, who said, "What hath Allah done with this youngster's mother?" Answered Khбlid, "She is with me," and the Caliph continued, "I command that thou order thy wife to dress her in her own clothes and ornaments and restore her to her former degree, a lady of rank; and do thou remove the seals from Ala al-Din's house and give his son possession of his estate." "I hear and obey," answered Khбlid; and, going forth, gave the order to his wife who clad Jessamine in her own apparel; whilst he himself removed the seals from Ala al-Din's house and gave Aslan the keys. Then said the Caliph, "Ask a boon of me, O Aslan;" and he replied, "I beg of thee the boon to unite me with my father." Whereat the Caliph wept and said, "Most like thy sire was he that was hanged and is dead; but by the life of my forefathers, whoso bringeth me the glad news that he is yet in the bondage of this life, I will give him all he seeketh!" Then came forward Ahmad al-Danaf and, kissing the ground between his hands, said, "Grant me indemnity, O Commander of the Faithful!" "Thou hast it," answered the Caliph; and Calamity Ahmad said, "I give thee the good news that Ala al-Din Abu al-Shamat, the Trusty, the Faithful, is alive and well." Quoth the Caliph "What is this thou sayest?" Quoth Al-Danaf, "As thy head liveth I say sooth; for I ransomed him with another, of those who deserved death; and carried him to Alexandria, where I opened for him a shop and set him up as a dealer in second hand goods." Then said the Prince of True Believers,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "It has reached me, O favorable King, that Aslan approached Calamity Ahmad and kissed his hand. The captain asked, 'What’s wrong, Aslan?' and he replied, 'I now know for sure that my father was Ali al-Din Abu al-Shamat, and I want you to avenge my blood on his murderer.' The captain asked, 'Who killed your father?' to which Aslan answered, 'Ahmad Kamakim the arch-thief.' 'Who told you this?' he inquired, and Aslan responded, 'I saw the jeweled lantern he had that was lost with the Caliph's belongings, and I said to him, 'Give me this lantern!' But he refused, saying, 'Lives have been lost over this,' and admitted that he was the one who broke into the palace, stole the items, and hid them in my father's house.' Then Ahmad al-Danaf said, 'When you see the Emir Khalid in his war gear, tell him, 'Outfit me like you and take me with you.' Then go out and perform a valorous act in front of the Commander of the Faithful, and he will say to you, 'Ask something of me, O Aslan!' And you should reply, 'I ask that you avenge my father's murder.' If he says, 'Your father is still alive, and he is the Emir Khalid, the Chief of Police,' you should answer, 'My father was Ala al-Din Abu al-Shamat, and Emir Khalid is only my foster father.' Then tell him everything that happened between you and Ahmad Kamakim, and say, 'O Prince of True Believers, order him to be searched, and I will retrieve the lantern from him.' Then Aslan said to him, 'I understand and will do as you say;' and, going back to Emir Khalid, he found him preparing to go to the Caliph's court and said, 'I wish for you to arm me and take me with you to the Divan.' So he equipped him and took him there. Then the Caliph led his troops out of Baghdad, and they set up tents and pavilions outside the city; meanwhile, the troops divided into two groups and began to play Polo, one hitting the ball with a mallet and another striking it back. Now there was a spy among the troops who had been hired to kill the Caliph; he took the ball and, hitting it with the bat, sent it straight at the Caliph's face. At that moment, Aslan defended and caught it, returning it to the one who hit it, causing it to strike him between the shoulders, and he fell to the ground. The Caliph exclaimed, 'May Allah bless you, O Aslan!' They all dismounted and sat on chairs. Then the Caliph ordered them to bring the one who hit the ball before him and asked, 'Who tempted you to do this, and are you friend or foe?' He replied, 'I am your foe, and I intended to kill you.' The Caliph asked, 'Why? Aren’t you a Muslim?' The spy replied, 'No, I am a Rejecter.' So the Caliph commanded them to put him to death and said to Aslan, 'Ask a favor of me.' Aslan replied, 'I request that you avenge my father’s murder.' The Caliph said, 'Your father is alive, and he stands there.' 'And who is he?' Aslan asked, and the Caliph answered, 'He is the Emir Khalid, Chief of Police.' Aslan replied, 'O Commander of the Faithful, he is not my father except by fosterage; my true father was Ala al-Din Abu al-Shamat.' 'Then your father was a traitor,' the Caliph exclaimed. 'God forbid, O Commander of the Faithful,' Aslan replied, 'that the 'Trusty' should be a traitor! But how did he betray you?' The Caliph said, 'He stole my clothes and everything that was with them.' Aslan retorted, 'O Commander of the Faithful, God forbid that my father should be a traitor! But, O my lord, when your clothes were lost and found, did you recover the lantern that was stolen from you?' The Caliph answered, 'We never got it back,' and Aslan said, 'I saw it in the hands of Ahmad Kamakim and asked for it; but he refused to give it to me, saying, 'Lives have been lost over this.' Then he told me about the illness of Habzalam Bazazah, son of Emir Khalid, due to his infatuation with the girl Jessamine, and that he was released from captivity and was the one who stole the clothes and the lamp: so, O Commander of the Faithful, avenge my father's death on the one who murdered him.' Immediately the Caliph shouted, 'Seize Ahmad Kamakim!' They captured him, and he asked, 'Where is the Captain, Ahmad al-Danaf?' When he was summoned, the Caliph commanded him to search Kamakim; he reached into the thief’s robe and pulled out the lantern. The Caliph said, 'Come here, traitor: where did you get this lantern?' and Kamakim replied, 'I bought it, O Commander of the Faithful!' The Caliph retorted, 'Where did you buy it?' Then they beat him until he confessed that he had stolen the lantern, the clothes, and the rest, and the Caliph asked, 'What made you do this, O traitor, and ruin Ala al-Din Abu al-Shamat, the Trusty and Faithful?' Then he ordered them to seize him and the Chief of Police, but the Chief protested, 'O Commander of the Faithful, I am being treated unjustly; you ordered me to hang him, and I had no knowledge of this plot, as it was devised by the old woman and Ahmad Kamakim and my wife. I ask for your intercession, O Aslan.' So Aslan interceded for him with the Caliph, who asked, 'What has Allah done with this young man's mother?' Khalid replied, 'She is with me,' and the Caliph continued, 'I command you to tell your wife to dress her in her own clothes and jewelry and restore her to her former status as a lady of rank; and you shall remove the seals from Ala al-Din’s house and give his son control of his estate.' 'I hear and obey,' answered Khalid; and going out, he instructed his wife to dress Jessamine in her original attire; while he himself removed the seals from Ala al-Din's house and gave Aslan the keys. Then the Caliph said, 'Ask a favor of me, O Aslan;' and he replied, 'I beg you to reunite me with my father.' At this, the Caliph wept and said, 'Most likely your father was the one who was hanged and is dead; but by the honor of my ancestors, whoever brings me the good news that he is still alive, I will give him whatever he desires!' Then Ahmad al-Danaf stepped forward, and kissing the ground before him said, 'Grant me pardon, O Commander of the Faithful!' 'You have it,' replied the Caliph; and Calamity Ahmad said, 'I bring you the good news that Ala al-Din Abu al-Shamat, the Trusty, the Faithful, is alive and well.' The Caliph asked, 'What do you mean?' Al-Danaf responded, 'As your head lives, I speak the truth; for I ransomed him along with another condemned to death and took him to Alexandria, where I opened a shop for him and set him up as a dealer in second-hand goods.' Then the Prince of True Believers—And Shahrazad perceived the dawn of day and ceased saying her permitted say."
When it was the Two Hundred and Sixty-seventh Night,
When it was the 267th Night,
She said, It hath reached me, O auspicious King, that the Caliph ordered Calamity Ahmad, saying, "I charge thee fetch him to me;" and the other replied, "To hear is to obey;" whereupon the Caliph bade them give him ten thousand gold pieces and he fared forth for Alexandria. On this wise it happed with Aslan; but as regards his father, Ala al-Din Abu al-Shamat, he sold in course of time all that was in his shop excepting a few things and amongst them a long bag of leather. And happening to shake the bag there fell out a jewel which filled the palm of the hand, hanging to a chain of gold and having many facets but especially five, whereon were names and talismanic characters, as they were ant-tracks. So he rubbed each face; but none answered him[FN#115] and he said to himself, "Doubtless it is a piece of variegated onyx;" and then hung it up in the shop. And behold, a Consul[FN#116] passed along the street; and, raising his eyes, saw the jewel hanging up; so he seated himself over against the shop and said to Ala al-Din, "O my lord, is the jewel for sale?" He answered, "All I have is for sale." Thereupon the Frank said, "Wilt thou sell me that same for eighty thousand dinars?" "Allah open!" replied Ala al-Din. The Frank asked, "Wilt thou sell it for an hundred thousand dinars?", and he answered, "I sell it to thee for a hundred thousand dinars; pay me down the monies." Quoth the Consul, "I cannot carry about such sum as its price, for there be robbers and sharpers in Alexandria; but come with me to my ship and I will pay thee the price and give thee to boot a bale of Angora wool, a bale of satin, a bale of velvet and a bale of broadcloth." So Ala al-Din rose and locked up his shop, after giving the jewel to the Frank, and committed the keys to his neighbour, saying, "Keep these keys in trust for me, whilst I go with this Consul to his ship and return with the price of my jewel. If I be long absent and there come to thee Ahmad al-Danaf, the Captain who stablished me in this shop, give him the keys and tell him where I am." Then he went with the Consul to his ship and no sooner had he boarded it than the Prank set him a stool and, making him sit down, said to his men, "Bring the money." So they brought it and he paid him the price of the jewel and gave him the four bales he had promised him and one over; after which he said to him, "O my lord, honour me by accepting a bite or a sup." And Ala al-Din answered, "If thou have any water, give me to drink." So the Frank called for sherbets and they brought drink drugged with Bhang, of which no sooner had Ala al-Din drunk, than he fell over on his back; whereupon they stowed away the chairs and shipped the shoving-poles and made sail. Now the wind blew fair for them till it drove them into blue water, and when they were beyond sight of land the Kaptбn[FN#117] bade bring Ala al-Din up out of the hold and made him smell the counter-drug of Bhang; whereupon he opened his eyes and said, "Where am I?" He replied, "Thou art bound and in my power and if thou hadst said, Allah open! to an hundred thousand dinars for the jewel, I would have bidden thee more." "What art thou?" asked Ala al-Din, and the other answered, "I am a sea-captain and mean to carry thee to my sweetheart." Now as they were talking, behold, a strip hove in sight carrying forty Moslem merchants; so the Frank captain attacked the vessel and made fast to it with grappling-irons; then he boarded it with his men and took it and plundered it; after which he sailed on with his prize, till he reached the city of Genoa. There the Kaptan, who was carrying off Ala al-Din, landed and repaired to a palace whose pastern gave upon the sea, and behold, there came down to him a damsel in a chin-veil who said, "Hast thou brought the jewel and the owner?" "I have brought them both," answered he; and she said, "Then give me the jewel." So he gave it to her; and, returning to the port, fired his cannon to announce his safe return; whereupon the King of the city, being notified of that Kaptan's arrival, came down to receive him and asked him, "How hath been this voyage?" He answered, "A right prosperous one, and while voyaging I have made prize of a ship with one-and-forty Moslem merchants." Said the King, "Land them at the port:" so he landed the merchants in irons and Ala al-Din among the rest; and the King and the Kaptan mounted and made the captives walk before them till they reached the audience-chamber, when the Franks seated themselves and caused the prisoners to pass in parade order, one by one before the King who said to the first, "O Moslem, whence comest thou?" He answered, "From Alexandria;" whereupon the King said, "O headsman, put him to death." So the sworder smote him with the sword and cut off his head: and thus it fared with the second and the third, till forty were dead and there remained but Ala al-Din, who drank the cup of his comrades' sighs and agony and said to himself, "Allah have mercy on thee, O Ala al-Din Thou art a dead man." Then said the King to him, "And thou, what countryman art thou?" He answered, "I am of Alexandria," and the King said, "O headsman, strike off his head." So the sworder raised arm and sword, and was about to strike when behold, an old woman of venerable aspect presented herself before the King, who rose to do her honour, and said to him, "O King, did I not bid thee remember, when the Captain came back with captives, to keep one or two for the convent, to serve in the church?" The King replied, "O my mother, would thou hadst come a while earlier! But take this one that is left." So she turned to Ala al-Din and said to him, "Say, wilt thou serve in the church, or shall I let the King slay thee?" Quoth he, "I will serve in the church." So she took him and carried him forth of the court and went to the church, where he said to her, "What service must I do?" She replied, "Thou must rise with the dawn and take five mules and go with them to the forest and there cut dry fire-wood and saw it short and bring it to the convent-kitchen. Then must thou take up the carpets and sweep and wipe the stone and marble pavements and lay the carpets down again, as they were; after which thou must take two bushels and a half of wheat and bolt it and grind it and knead it and make it into cracknels[FN#118] for the convent; and thou must take also a bushel of lentils[FN#119] and sift and crush and cook them. Then must thou fetch water in barrels and fill the four fountains; after which thou must take three hundred and threescore and six wooden bowls and crumble the cracknels therein and pour of the lentil-pottage over each and carry every monk and patriarch his bowl." Said Ala al-Din,[FN#120] "Take me back to the King and let him kill me, it were easier to me than this service." Replied the old woman, "If thou do truly and rightly the service that is due from thee thou shalt escape death; but, if thou do it not, I will let the King kill thee." And with these words Ala al-Din was left sitting heavy at heart. Now there were in the church ten blind cripples, and one of them said to him, "Bring me a pot." So he brought it him and he cacked and eased himself therein and said, "Throw away the ordure." He did so, and the blind man said, "The Messiah's blessing be upon thee, O servant of the church!" Presently behold, the old woman came in and said to him, "Why hast thou not done thy service in the church?" Answered he, "How many hands have I, that I should suffice for all this work?" She rejoined, 'Thou fool, I brought thee not hither except to work;" and she added, "Take, O my son, this rod (which was of copper capped with a cross) and go forth into the highway and, when thou meetest the governor of the city, say to him, 'I summon thee to the service of the church, in the name of our Lord the Messiah.' And he will not disobey thee. Then make him take the wheat, sift, grind, bolt, knead, and bake it into cracknels; and if any gainsay thee, beat him and fear none." "To hear is to obey," answered he and did as she said, and never ceased pressing great and small into his service; nor did he leave to do thus for the space of seventeen years. Now one day as he sat in church, lo! the old woman came to him and said, "Go forth of the convent." He asked, "Whither shall I go?" and she answered, "Thou canst pass the night in a tavern or with one of thy comrades." Quoth he, "Why dost thou send me forth of the church?" and quote she, "The Princess Husn Maryam, daughter of Yohannб,[FN#121] King of this city, purposeth to visit the church and it befitteth not that any abide in her way." So he made a show of obeying her orders and rose up and pretended that he was leaving the church; but he said in his mind, "I wonder whether the Princess is like our women or fairer than they! At any rate I will not go till I have had a look at her." So he hid himself in a closet with a window looking into the church and, as he watched, behold, in came the King's daughter. He cast at her one glance of eyes that cost him a thousand sighs, for he found her like the full moon when it cometh swimming out of the clouds; and he saw with her a young lady,—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "I've heard, O noble King, that the Caliph commanded Calamity Ahmad, saying, 'Go fetch him to me;' and Ahmad replied, 'To hear is to obey;' after which the Caliph instructed them to give him ten thousand gold pieces, and he set off for Alexandria. This is how it happened with Aslan. As for his father, Ala al-Din Abu al-Shamat, in time he sold everything in his shop except for a few items, including a long leather bag. When he shook the bag, a jewel fell out, fitting in the palm of his hand, hanging from a gold chain and many-faceted, particularly five of which had names and talismanic characters, resembling ant tracks. He rubbed each face, but none responded to him, and he thought, 'It must be a piece of variegated onyx,' and hung it up in the shop. Just then, a consul walked by, looked up, and saw the jewel hanging there; he sat down across from the shop and asked Ala al-Din, 'O my lord, is the jewel for sale?' Ala al-Din replied, 'Everything I have is for sale.' The foreigner said, 'Will you sell it to me for eighty thousand dinars?' 'God willing!' Ala al-Din answered. The consul then asked, 'Will you sell it for one hundred thousand dinars?' Ala al-Din replied, 'I will sell it to you for one hundred thousand dinars; pay me the money.' The consul explained, 'I can't carry such a sum around, there are robbers and swindlers in Alexandria; but come with me to my ship, and I will pay you the price and also give you a bale of Angora wool, a bale of satin, a bale of velvet, and a bale of broadcloth.' So Ala al-Din stood up, locked his shop after giving the jewel to the foreigner, and entrusted the keys to his neighbor, saying, 'Keep these keys safe for me while I go with this consul to his ship and return with the price of my jewel. If I take too long and Ahmad al-Danaf, the captain who established me in this shop, comes to you, give him the keys and tell him where I am.' Then he went with the consul to his ship, and as soon as he boarded it, the foreigner had him sit on a stool and told his men, 'Bring the money.' They brought it, he paid for the jewel, and handed over the four bales he promised plus one extra. After that, he said to Ala al-Din, 'O my lord, please honor me by accepting a bite or a drink.' Ala al-Din replied, 'If you have any water, give me to drink.' So the foreigner ordered drinks and they brought sherbets laced with intoxicants, and no sooner had Ala al-Din drunk than he fell over on his back. They then cleared away the chairs, stowed the poles, and set sail. The wind was favorable until they reached open water, and when they were out of sight of land, the captain ordered Ala al-Din brought up from the hold and made him smell an antidote to the intoxicant. He opened his eyes and said, 'Where am I?' The captain replied, 'You are bound and in my power, and even if you had said "God willing!" to one hundred thousand dinars for the jewel, I would have offered you more.' 'What are you?' asked Ala al-Din, and the captain answered, 'I am a sea captain and I intend to take you to my sweetheart.' While they were talking, a ship came into view carrying forty Muslim merchants; the captain attacked the vessel, boarded it with his men, captured it, and plundered it; then he sailed on with his prize until he reached the city of Genoa. There, the captain who was taking Ala al-Din landed and went to a palace facing the sea. A young woman in a face veil came down and asked, 'Have you brought the jewel and its owner?' 'I have brought them both,' he replied, and she said, 'Then give me the jewel.' So he handed it over and returned to the port, firing his cannon to announce his safe return; upon hearing this, the King of the city came down to welcome him and asked, 'How was your voyage?' He answered, 'It was a successful journey, and while at sea, I captured a ship with forty Muslim merchants.' The King ordered, 'Land them at the port,' so he landed the merchants in chains, along with Ala al-Din. The King and the captain rode ahead and made the captives walk before them until they reached the audience chamber, where the foreigners sat down and began parading the prisoners one by one before the King. He asked the first, 'O Muslim, where do you come from?' The man answered, 'From Alexandria;' whereupon the King ordered, 'O executioner, strike him down.' The executioner beheaded him, and this fate befell the second and third prisoners as well, until forty were dead, and only Ala al-Din remained, who felt the weight of his companions' despair and thought, 'God have mercy on you, Ala al-Din. You are a dead man.' The King then turned to him and asked, 'And you, where are you from?' Ala al-Din replied, 'I am from Alexandria,' and the King said, 'O executioner, strike off his head.' The executioner raised his arm and sword, about to strike, when suddenly an old woman appeared before the King, prompting him to stand in her honor. She said, 'O King, did I not tell you to remember, when the captain returned with captives, to keep one or two for the convent, to serve in the church?' The King replied, 'O mother, if only you had come a little earlier! But take this one who is left.' She turned to Ala al-Din and asked him, 'Will you serve in the church, or shall I let the King execute you?' He replied, 'I will serve in the church.' So she took him and led him out of the court and into the church, where he asked her, 'What service must I perform?' She answered, 'You must rise with the dawn, take five mules, and go to the forest where you will gather firewood, saw it short, and bring it to the convent kitchen. After that, you must roll up the carpets, sweep and wipe the stone and marble floors, and return the carpets to their original place. Then you must take two and a half bushels of wheat, sift it, grind it, knead it, and make it into crackers for the convent. Additionally, you must take a bushel of lentils, sift, crush, and cook them. Once that's done, you must fetch water in barrels and fill the four fountains, and then take three hundred sixty-six wooden bowls, crumble the crackers into them, pour lentil soup over each, and deliver one to each monk and patriarch.' Ala al-Din said, 'Take me back to the King and let him kill me; that would be easier than this work.' The old woman replied, 'If you do your tasks properly and diligently, you will escape death; but if you do not, I will allow the King to execute you.' With these words, Ala al-Din was filled with a heavy heart. Inside the church were ten blind cripples, and one of them asked him, 'Bring me a pot.' He brought it to him, and the man relieved himself, then instructed, 'Throw away the waste.' Ala al-Din did as he was told, and the blind man said, 'The Messiah's blessings be upon you, O servant of the church!' Soon after, the old woman entered and asked, 'Why haven't you completed your duties in the church?' He replied, 'How many hands do I have, that I could possibly manage all this work?' She retorted, 'Fool, I didn't bring you here except to work,' and added, 'Take this rod (which was copper topped with a cross) and go out to the main road, and when you see the governor of the city, say to him, 'I summon you to serve the church in the name of our Lord the Messiah.' He won't disobey you. Then make him take the wheat, sift, grind, bolt, knead, and bake it into crackers; and if anyone argues, hit him and don't fear anyone.' 'To hear is to obey,' he replied, and did as she said, never stopping from pressing both great and small into his service, doing this for seventeen years. One day, as he sat in the church, the old woman came to him and said, 'Leave the convent.' He asked, 'Where shall I go?' She replied, 'You can spend the night in a tavern or with a friend.' He asked, 'Why do you send me out of the church?' and she said, 'The Princess Husn Maryam, daughter of Yohanna, King of this city, is coming to visit the church, and it wouldn't be proper for anyone to be in her way.' He pretended to comply, stood up, and acted as if he was leaving the church, but thought to himself, 'I wonder if the Princess resembles our women or is prettier! In any case, I won't leave until I get a look at her.' So he hid himself in a closet with a window looking into the church, and as he watched, behold, in walked the King's daughter. He stole a glance at her, which cost him a thousand sighs, for he found her as lovely as the full moon emerging from the clouds; and he noticed she had a young lady with her—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
When it was the Two Hundred and Sixty-eighth Night,
When it was the 268th Night,
She said, It hath reached me, O auspicious King, that when Ala al-Din looked at the King's daughter, he saw with her a young lady to whom he heard her say, "Thy company hath cheered me, O Zubaydah." So he looked straitly at the damsel and found her to be none other than his dead wife, Zubaydah the Lutist. Then the Princess said to Zubaydah, "Come, play us an air on the lute." But she answered, "I will make no music for thee, till thou grant my wish and keep thy word to me." Asked the Princess, "And what did I promise thee?"; and Zubaydah answered, "That thou wouldst reunite me with my husband Ala al-Din Abu al-Shamat, the Trusty, the Faithful." Rejoined the Princess, "O Zubaydah, be of good cheer and keep thine eyes cool and clear; play us a piece as a thank-offering and an ear-feast for reunion with thy husband Ala al-Din." "Where is he?" asked Zubaydah, and Maryam answered, "He is in yonder closet listening to our words." So Zubaydah played on the lute a melody which had made a rock dance for glee; and when Ala al-Din heard it, his bowels yearned towards her and he came forth from the closet and, throwing himself upon his wife Zubaydah, strained her to his bosom. She also knew him and the twain embraced and fell to the ground in a swoon. Then came forward the Princess Husn Maryam and sprinkled rose water on them, till they revived when she said to them, "Allah hath reunited you." Replied Ala al-Din, "By thy kind of offices, O lady." Then, turning to his wife, he said to her, "O Zubaydah, thou didst surely die and we tombed thee in the tomb: how then returnedst thou to life and camest thou to this place?" She answered, "O my lord, I did not die; but an Aun[FN#122] of the Jinn snatched me up and dew with me hither. She whom thou buriedst was a Jinniyah, who shaped herself to my shape and feigned herself dead; but when you entombed her she broke open the tomb and came forth from it and returned to the service of this her mistress, the Princess Husn Maryam. As for me I was possessed[FN#123] and, when I opened my eyes, I found myself with this Princess thou seest; so I said to her, 'Why hast thou brought me hither?' Replied she, 'I am predestined to marry thy husband, Ala al-Din Abu al-Shamat: wilt thou then, O Zubaydah, accept me to co-consort, a night for me and a night for thee?' Rejoined I, 'To hear is to obey, O my lady, but where is my husband?' Quoth she, 'Upon his forehead is written what Allah hath decreed to him; as soon as the writing which is there writ is fulfilled to him, there is no help for it but he come hither, and we will beguile the time of our separation from him with songs and playing upon instruments of music, till it please Allah to unite us with him.' So I abode all these days with her till Allah brought us together in this church." Then Husn Maryam turned to him and said, "O my lord, Ala al-Din, wilt thou be to me baron and I be to thee femme?" Quoth he, "O my lady, I am a Moslem and thou art a Nazarene; so how can I intermarry with thee?" Quoth she, "Allah forbid that I should be an infidel! Nay, I am a Moslemah; for these eighteen years I have held fast the Faith of Al-Islam and I am pure of any creed other than that of the Islamite." Then said he, "O my lady, I desire a return to my native land;" and she replied, "Know that I see written on thy forehead things which thou must needs accomplish, and then thou shalt win to thy will. Moreover, be fief and fain, O Ala al-Din, that there hath been born to thee a son named Aslan; who now being arrived at age of discretion, sitteth in thy place with the Caliph. Know also that Truth hath prevailed and that Falsehood naught availed; and that the Lord hath withdrawn the curtain of secrecy from him who stole the Caliph's goods, that is, Ahmad Kamakim the arch-thief and traitor; and he now lieth bound and in jail. And know further 'twas I who sent thee the jewel and had it put in the bag where thou foundest it, and 'twas I who sent the captain that brought thee and the jewel; for thou must know that the man is enamoured of me and seeketh my favours and would possess me; but I refused to yield to his wishes or let him have his will of me; and I said him, 'Thou shalt never have me till thou bring me the jewel and its owner.' So I gave him an hundred purses and despatched him to thee, in the habit of a merchant, whereas he is a captain and a war-man; and when they led thee to thy death after slaying the forty captives, I also sent thee this old woman to save thee from slaughter." Said he, "Allah requite thee for us with all good! Indeed thou hast done well." Then Husn Maryam renewed at his hands her profession of Al-Islam; and, when he was assured of the truth of her speech, he said to her, O my lady, tell me what are the virtues of this jewel and whence cometh it?" She answered, "This jewel came from an enchanted hoard, and it hath five virtues which will profit us in time of need. Now my lady grandmother, the mother of my father, was an enchantress and skilled in solving secrets and finding hidden treasures from one of which came the jewel into her hands. And as I grew up and reached the age of fourteen, I read the Evangel and other books and I found the name of Mohammed (whom Allah bless and preserve!) in the four books, namely the Evangel, the Pentateuch, the Psalms and the Koran;[FN#124] so I believed in Mohammed and became a Moslemah, being certain and assured that none is worship worth save Allah Almighty, and that to the Lord of all mankind no faith is acceptable save that of Al-Islam. Now when my lady-grandmother fell sick, she gave me this jewel and taught me its five virtues. Moreover, before she died, my father said to her, 'Take thy tablets of geomancy and throw a figure, and tell us the issue of my affair and what will befal-me.' And she foretold him that the far off one[FN#125] should die, slain by the hand of a captive from Alexandria. So he swore to kill every prisoner from that place and told the Kaptan of this, saying, 'There is no help for it but thou fall on the ships of the Moslems and seize them and whomsoever thou findest of Alexandria, kill him or bring him to me.' The Captain did his bidding until he had slain as many in number as the hairs of his head. Then my grandmother died and I took a geomantic tablet, being minded and determined to know the future, and I said to myself, 'Let me see who will wed me!' Whereupon I threw a figure and found that none should be my husband save one called Ala al-Din Abu al-Shamat, the Trusty, the Faithful. At this I marvelled and waited till the times were accomplished and I foregathered with thee." So Ala al-Din took her to wife and said to her, "I desire to return to my own country." Quoth she, "If it be so, rise up and come with me." Then she took him and, hiding him in a closet of her palace, went in to her father, who said to her, "O my daughter, my heart is exceeding heavy this day; sit down and let us make merry with wine, I and thou." So she sat down with him and he called for a table of wine; and she plied him till he lost his wits, when she drugged a cup with Bhang and he drank it off and fell upon his back. Then she brought Ala al-Din out of the closet and said to him, "Come; verily thine enemy lieth prostrate, for I made him drunk and drugged him; so do thou with him as thou wilt." Accordingly Ala al-Din went to the King and, finding him lying drugged and helpless, pinioned him fast and manacled and fettered him with chains. Then he gave him the counter-drug and he came to himself,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I've heard, O great King, that when Ala al-Din looked at the King's daughter, he saw a young woman with her, who he heard say, 'Your company has brought me joy, O Zubaydah.' He looked closely at the girl and realized she was none other than his deceased wife, Zubaydah the Lutist. The Princess then said to Zubaydah, 'Come, play us a tune on the lute.' But she replied, 'I won't make music for you until you fulfill my wish and keep your promise to me.' The Princess asked, 'And what did I promise you?' Zubaydah answered, 'That you would reunite me with my husband Ala al-Din Abu al-Shamat, the Trusty, the Faithful.' The Princess responded, 'O Zubaydah, do take heart and stay cool and calm; play us a piece as a thank-you and a treat for reuniting you with your husband Ala al-Din.' Zubaydah asked, 'Where is he?' and Maryam answered, 'He is in that closet, listening to our conversation.' So Zubaydah played a melody that made a rock dance with joy; and when Ala al-Din heard it, he felt a deep longing for her, came out of the closet, and threw himself onto his wife Zubaydah, holding her tightly. She recognized him too, and they embraced each other, collapsing to the ground in a swoon. Then Princess Husn Maryam came forward and sprinkled rose water on them until they revived, saying, 'Allah has reunited you.' Ala al-Din replied, 'By your kind efforts, O lady.' Turning to his wife, he asked, 'O Zubaydah, you surely died, and we buried you in the tomb; how then have you returned to life and come here?' She answered, 'O my lord, I did not die; a Jinn aunt snatched me away and brought me here. The one you buried was a Jinniyah who took my form and pretended to be dead; when you entombed her, she broke open the tomb and returned to serve her mistress, Princess Husn Maryam. As for me, I was possessed, and when I opened my eyes, I found myself with this Princess you see. I asked her, 'Why have you brought me here?' She replied, 'I am destined to marry your husband, Ala al-Din Abu al-Shamat: will you, O Zubaydah, accept me as a co-wife, a night for me and a night for you?' I responded, 'I will obey, O my lady, but where is my husband?' She said, 'What Allah has decreed for him is written on his forehead; as soon as that is fulfilled, he will come here, and we will pass the time of our separation with songs and music until Allah unites us with him.' So I stayed with her until Allah brought us together in this palace.' Then Husn Maryam turned to him and said, 'O my lord, Ala al-Din, will you be my husband and I your wife?' He replied, 'O my lady, I am a Muslim, and you are a Christian; how can I marry you?' She said, 'God forbid that I be an infidel! No, I am a Muslimah; for eighteen years I have held firm to the faith of Islam, and I am free of any creed other than that of Islam.' He then said, 'O my lady, I wish to return to my homeland;' and she replied, 'Know that I see things written on your forehead that you must accomplish before you can achieve your desires. Also, be glad, O Ala al-Din, that you have a son named Aslan; he has now come of age and is sitting in your place with the Caliph. Know also that Truth has prevailed and that Falsehood didn't succeed; the Lord has revealed the identity of the one who stole the Caliph's goods, that is, Ahmad Kamakim, the chief thief and traitor, who now lies bound in jail. Furthermore, it was I who sent you the jewel and had it placed in the bag where you found it, and it was I who sent the captain who brought you and the jewel; for you must know that he is in love with me and seeks my favor and wants to possess me, but I refused him and said, 'You'll never have me until you bring me the jewel and its owner.' So I gave him a hundred purses and sent him to you disguised as a merchant, while he is actually a captain and a soldier; and when they led you to your death after slaying the forty captives, I also sent this old woman to save you from slaughter.' He said, 'May Allah reward you for all the good you've done for us! You have truly acted well.' Then Husn Maryam renewed her declaration of Islam to him; and when he was assured about the truth of her words, he asked her, 'O my lady, tell me what are the virtues of this jewel and where it comes from?' She answered, 'This jewel came from an enchanted treasure, and it has five virtues that will benefit us in times of need. My grandmother, my father's mother, was a sorceress skilled in solving mysteries and finding hidden treasures, one of which led to the jewel coming into her possession. As I grew up and reached the age of fourteen, I read the Bible and other books and found the name of Mohammed (may Allah bless and preserve him!) in the four texts: the Bible, the Torah, the Psalms, and the Koran; so I believed in Mohammed and became a Muslimah, being certain that no worship is worthy except that of Allah Almighty, and that to the Lord of all mankind, no faith is accepted except for Islam. When my grandmother fell ill, she gave me this jewel and taught me its five virtues. Before she died, my father asked her, 'Use your geomancy tablets and tell us what will happen to me.' She predicted that a distant person would die, killed by a captive from Alexandria. He then swore to kill every prisoner from that place and told the captain, saying, 'You must attack the Muslim ships and seize them, and whoever you find from Alexandria, kill him or bring him to me.' The captain followed his orders until he had killed as many as the hairs on his head. Then my grandmother died, and I took a geomantic tablet, determined to see my future, and I thought, 'Let me see who will marry me!' I cast a figure and found that no one would be my husband except one named Ala al-Din Abu al-Shamat, the Trusty, the Faithful. I marveled at this and waited until the time was right, and I finally met you.' So Ala al-Din took her as his wife and said to her, 'I want to return to my own country.' She replied, 'If that’s the case, get up and come with me.' She then took him, hiding him in a closet of her palace, and went to her father, who said to her, 'O my daughter, my heart feels very heavy today; sit down, and let us enjoy some wine together, just you and me.' So she sat down with him, and he ordered wine to be brought; she kept him drinking until he became intoxicated, and then she drugged a cup with Bhang, which he drank and fell back unconscious. After that, she brought Ala al-Din out of the closet and said to him, 'Come; your enemy is lying here, helpless, because I made him drunk and drugged him; so do with him as you wish.' Ala al-Din then approached the King, and finding him incapacitated, bound him tightly and shackled him with chains. Then he gave him the antidote, and he regained consciousness—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When it was the Two Hundred and Sixty-ninth Night,
When it was the 269th night,
She said, It hath reached me, O auspicious King, that Ala al-Din gave the antidote of Bhang to King Yohanna, father of Husn Maryam, and he came to himself and found Ala al-Din and his daughter sitting on his breast. So he said to her, "O my daughter, dost thou deal thus with me?" She answered "If I be indeed thy daughter, become a Moslem, even as I became a Moslemah, for the truth was shown to me and I attested it; and the false, and I deserted it. I have submitted myself unto Allah, The Lord of the Three Worlds, and am pure of all faiths contrary to that of Al-Islam in this world and in the next world. Wherefore, if thou wilt become a Moslem, well and good; if not, thy death were better than thy life." Ala al-Din also exhorted him to embrace the True Faith; but he refused and was contumacious; so Ala al-Din drew a dagger and cut his throat from ear to ear.[FN#126] Then he wrote a scroll, setting forth what had happened and laid it on the brow of the dead, after which they took what was light of load and weighty of worth and turned from the palace and returned to the church. Here the Princess drew forth the jewel and, placing her hand upon the facet where was figured a couch, rubbed it; and behold, a couch appeared before her and she mounted upon it with Ala al-Din and his wife Zubaydah, the lutist, saying, "I conjure thee by the virtue of the names and talismans and characts engraver on this jewel, rise up with us, O Couch!" And it rose with them into the air and flew, till it came to a Wady wholly bare of growth, when the Princess turned earthwards the facet on which the couch was figured, and it sank with them to the ground. Then she turned up the face where on was fashioned a pavilion and tapping it said, "Let a pavilion be pitched in this valley;" and there appeared a pavilion, wherein they seated themselves. Now this Wady was a desert waste, without grass or water; so she turned a third face of the jewel towards the sky, and said, "By the virtue of the names of Allah, let trees upgrow here and a river flow beside them!" And forthwith trees sprang up and by their side ran a river plashing and dashing. They made the ablution and prayed and drank of the stream; after which the Princess turned up the three other facets till she came to the fourth, whereon was portrayed a table of good, and said, "By the virtue of the names of Allah, let the table be spread!" And behold, there appeared before them a table, spread with all manner of rich meats, and they ate and drank and made merry and were full of joy. Such was their case; but as regards Husn Maryam's father, his son went in to waken him and found him slain; and, seeing Ala al-Din's scroll, took it and read it, and readily understood it. Then he sought his sister and finding her not, betook himself to the old woman in the church, of whom he enquired for her, but she said, "Since yesterday I have not seen her." So he returned to the troops and cried out, saying, "To horse, ye horsemen!" Then he told them what had happened, so they mounted and rode after the fugitives, till they drew near the pavilion. Presently Husn Maryam arose and looked up and saw a cloud of dust which spread till it walled the view, then it lifted and flew, and lo! stood disclosed her brother and his troops, crying aloud, "Whither will ye fly, and we on your track!" Then said she to Ala al-Din, "Are thy feet firm in fight?" He replied, "Even as the stake in bran, I know not war nor battle, nor swords nor spears." So she pulled out the jewel and rubbed the fifth face, that on which were graven a horse and his rider, and behold, straightway a cavalier appeared out of the desert and ceased not to do battle with the pursuing host and smite them with the sword, till he routed them and put them to flight. Then the Princess asked Ala al-Din, "Wilt thou go to Cairo or to Alexandria?"; and he answered, "To Alexandria." So they mounted the couch and she pronounced over it the conjuration, whereupon it set off with them and, in the twinkling of an eye, brought them to Alexandria. They alighted without the city and Ala al-Din hid the women in a cavern, whilst he went into Alexandria and fetched them outer clothing, wherewith he covered them. Then he carried them to his shop and, leaving them in the "ben"[FN#127] walked forth to fetch them the morning-meal, and behold he met Calamity Ahmad who chanced to be coming from Baghdad. He saw him in the street and received him with open arms, saluting him and welcoming him. Whereupon Ahmad al-Danaf gave him the good news of his son Aslan and how he was now come to the age of twenty: and Ala al-Din, in his turn, told the Captain of the Guard all that had befallen him from first to last, whereat he marvelled with exceeding marvel. Then he brought him to his shop and sitting room where they passed the night; and next day he sold his place of business and laid its price with other monies. Now Ahmad al-Danaf had told him that the Caliph sought him; but he said, "I am bound first for Cairo, to salute my father and mother and the people of my house." So they all mounted the couch and it carried them to Cairo the God-guarded; and here they alighted in the street called Yellow,[FN#128] where stood the house of Shams al-Din. Then Ala al-Din knocked at the door, and his mother said, "Who is at the door, now that we have lost our beloved for evermore?" He replied, " 'Tis I! Ala al-Din!" whereupon they came down and embraced him. Then he sent his wives and baggage into the house and entering himself with Ahmad al-Danaf, rested there three days, after which he was minded to set out for Baghdad. His father said, "Abide with me, O my son;" but he answered; "I cannot bear to be parted from my child Aslan." So he took his father and mother and fared forth for Baghdad. Now when they came thither, Ahmad al-Danaf went in to the Caliph and gave him the glad tidings of Ala al-Din's arrival—and told him his story whereupon the King went forth to greet him taking the youth Aslan, and they met and embraced each other. Then the Commander of the Faithful summoned the arch-thief Ahmad Kamakim and said to Ala al-Din, "Up and at thy foe!" So he drew his sword and smote off Ahmad Kamakim's head. Then the Caliph held festival for Ala al-Din and, summoning the Kazis and witnesses, wrote the contract and married him to the Princess Husn Maryam; and he went in unto her and found her an unpierced pearl. Moreover, the Caliph made Aslan Chief of the Sixty and bestowed upon him and his father sumptuous dresses of honour; and they abode in the enjoyment of all joys and joyance of life, till there came to them the Destroyer of delights and the Sunderer of societies. But the tales of generous men are manifold and amongst them is the story of
She said, "It has come to my attention, O gracious King, that Ala al-Din gave the antidote of Bhang to King Yohanna, the father of Husn Maryam, and he regained consciousness, finding Ala al-Din and his daughter on his chest. He said to her, 'O my daughter, how could you do this to me?' She replied, 'If I am truly your daughter, then embrace Islam as I have embraced it, for the truth was revealed to me, and I followed it, abandoning falsehood. I have submitted myself to Allah, the Lord of the Three Worlds, and reject all faiths contrary to Islam in this life and the hereafter. Therefore, if you choose to become a Muslim, that would be wonderful; if not, death would be better for you than this life.' Ala al-Din also urged him to adopt the True Faith; but he refused defiantly. So, Ala al-Din took a dagger and slit his throat from ear to ear. Then he wrote a scroll detailing what had happened and placed it on the forehead of the dead man. After that, they gathered what was light in load and valuable in worth, left the palace, and returned to the church. There, the Princess took out the jewel and, placing her hand on the side with the depiction of a couch, rubbed it. Instantly, a couch appeared before her, and she climbed onto it with Ala al-Din and his wife Zubaydah, the lute player, saying, 'I conjure you by the power of the names, talismans, and symbols engraved on this jewel, rise up with us, O Couch!' And it lifted with them into the air and flew until it reached a barren valley. The Princess then turned the side with the couch depiction downwards, and it landed with them on the ground. Then she flipped up the face depicting a pavilion and tapped it, saying, 'Let a pavilion be set up in this valley;' and a pavilion appeared, where they sat. This valley was a desolate wasteland, devoid of grass or water. So, she turned a third face of the jewel to the sky and said, 'By the power of Allah's names, let trees grow here and a river flow beside them!' Immediately, trees sprang up, and a river flowed beside them, splashing and rushing. They performed ablution, prayed, and drank from the stream. Afterward, the Princess turned the three other faces until she reached the fourth, where a table was illustrated, and she said, 'By the virtue of the names of Allah, let the table be spread!' And behold, a table appeared before them, laden with all kinds of rich foods; they ate, drank, celebrated, and were filled with joy. That was their situation, but concerning Husn Maryam's father, his son entered to wake him and found him slain. Seeing Ala al-Din's scroll, he took it and read it, quickly understanding what had happened. He then searched for his sister and, finding her missing, went to the old woman in the church to ask about her, but she replied, 'I haven't seen her since yesterday.' So he returned to his troops, shouting, 'To horse, ye horsemen!' He told them what had occurred, and they mounted and rode after the fugitives until they approached the pavilion. Husn Maryam looked up and saw a cloud of dust that obscured her vision, then it lifted, revealing her brother and his troops, shouting, 'Where are you fleeing to while we are on your trail?' She then asked Ala al-Din, 'Are you ready to fight?' He replied, 'As firm as the stake in bran; I know nothing of war, battle, swords, or spears.' So she pulled out the jewel and rubbed the fifth face, which depicted a horse and rider, and instantly, a horseman appeared from the desert and engaged the pursuing army, defeating them and causing them to flee. Then the Princess asked Ala al-Din, 'Shall we go to Cairo or Alexandria?' He answered, 'To Alexandria.' They mounted the couch, and she spoke the conjuration, causing it to take off with them, bringing them to Alexandria in the blink of an eye. They disembarked outside the city, and Ala al-Din hid the women in a cave while he went into Alexandria to get them clothes. He covered them and led them to his shop, leaving them in the 'ben' and going out to fetch their breakfast. There, he encountered Calamity Ahmad, who happened to be returning from Baghdad. He greeted him warmly and welcomed him. Ahmad al-Danaf then shared good news about his son Aslan, who had now reached the age of twenty. Ala al-Din, in turn, told Ahmad about all that had happened to him, and Ahmad was astonished. He took Ala al-Din to his shop and sitting room where they spent the night together. The next day, Ala al-Din sold his place of business and combined its price with his other funds. Ahmad al-Danaf had informed him that the Caliph was looking for him, but he said, 'I must first go to Cairo to greet my father, mother, and family.' So they all mounted the couch, which took them to God-guarded Cairo. They arrived in the street known as Yellow, where Shams al-Din's house stood. Ala al-Din knocked on the door, and his mother called out, 'Who is at the door now that we have lost our beloved forever?' He replied, 'It’s me! Ala al-Din!' They rushed down and embraced him. Then he sent his wives and their belongings into the house and entered with Ahmad al-Danaf, where they rested for three days. After that, he decided to head to Baghdad. His father said, 'Stay with me, my son,' but he replied, 'I cannot bear to be separated from my child Aslan.' So he took his father and mother and set off for Baghdad. Upon arrival, Ahmad al-Danaf went to the Caliph and shared the joyful news of Ala al-Din's arrival along with his story. The King came out to greet him, taking the young Aslan with him, and they embraced. Then the Commander of the Faithful summoned the arch-thief Ahmad Kamakim and said to Ala al-Din, 'Arise and deal with your enemy!' He drew his sword and struck off Ahmad Kamakim's head. The Caliph then held a celebration for Ala al-Din and, calling upon the Kazis and witnesses, formalized the marriage contract, uniting him with Princess Husn Maryam. He entered her chamber and discovered she was an unpierced pearl. Moreover, the Caliph appointed Aslan as Chief of the Sixty and bestowed upon him and his father lavish garments of honor. They enjoyed all the delights and joys of life until the Destroyer of delights and the Separator of societies intervened. But the stories of generous men are many, and among them is the story of
HATIM OF THE TRIBE OF TAYY.
It is told of Hбtim of the tribe of Tayy,[FN#129] that when he died, they buried him on the top of a mountain and set over his grave two troughs hewn out of two rocks and stone girls with dishevelled hair. At the foot of the hill was a stream of running water, and when wayfarers camped there, they heard loud crying and keening in the night, from dark till daybreak; but when they arose in the morning, they found nothing but the girls carved in stone. Now when Zъ 'l-Kurб'a,[FN#130] King of Himyar, going forth of his tribe, came to that valley, he halted to pass the night there,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
It's said that Hātim from the Tayy tribe was buried on a mountain when he died. They placed two stone troughs over his grave and set up stone figures of girls with unkempt hair. At the bottom of the hill, there was a flowing stream, and travelers camping there would hear loud wails and cries at night, from dusk until dawn. But when morning came, they found only the stone girls. One day, Zū 'l-Kurā'a, the King of Himyar, arrived in that valley and decided to spend the night there—And Shahrazad noticed the dawn was breaking and stopped her story as allowed.
When it was the Two Hundred and Seventieth Night,
When it was the 270th Night,
She said, It hath reached me, O auspicious King, that when Zu 'l- Kura'a passed by the valley he righted there, and, when he drew near the mountain, he heard the keening and said, "What lamenting is that on yonder hill?" They answered him, saying, "Verily this be the tomb of Hatim al-Tбyy, over which are two troughs of stone and stone figures of girls with dishevelled hair; and all who camp in this place by night hear this crying and keening." So he said jestingly, "O Hatim of Tayy! we are thy guests this night, and we are lank with hunger." Then sleep overcame him, but presently he awoke in affright and cried out, saying, "Help, O Arabs! Look to my beast!" So they came to him, and finding his she-camel struggling and struck down, they stabbed her in the throat and roasted her flesh and ate. Then they asked him what had happened and he said, "When I closed my eyes, I saw in my sleep Hatim of Tayy who came to me sword in hand and cried, 'Thou comest to us and we have nothing by us.' Then he smote my she- camel with his sword, and she had surely died even though ye had not come to her and slaughtered her."[FN#131] Now when morning dawned the King mounted the beast of one of his companions and, taking the owner up behind him, set out and fared on till midday, when they saw a man coming towards them, mounted on a camel and leading another, and said to him, "Who art thou?" He answered, "I am Adi,[FN#132] son of Hatim of Tayy; where is Zu 'l-Kura'a, Emir of Himyar?" Replied they, "This is he;" and he said to the prince, "Take this she-camel in place of thy beast which my father slaughtered for thee." Asked Zu 'l Kura'a, "Who told thee of this?" and Adi answered, "My father appeared to me in a dream last night and said to me, 'Harkye, Adi; Zu 'l Kura'a King of Himyar, sought the guest-rite of me and I, having naught to give him, slaughtered his she-camel, that he might eat: so do thou carry him a she-camel to ride, for I have nothing.'" And Zu 'l-Kura'a took her, marvelling at the generosity of Hatim of Tayy alive and dead. And amongst instances of generosity is the
She said, "It's come to my attention, O gracious King, that when Zu 'l-Kura'a passed through the valley, he stopped there, and as he got close to the mountain, he heard a wailing sound and asked, 'What grieving is that over on that hill?' They replied, 'Indeed, this is the tomb of Hatim al-Tayy, marked by two stone troughs and stone figures of girls with tangled hair; anyone who camps here at night hears this crying and wailing.' So he jokingly said, 'O Hatim of Tayy! we are your guests tonight, and we're starving.' Then he fell asleep, but soon woke up in a panic and shouted, 'Help, O Arabs! Check on my camel!' They rushed to him and found his she-camel in distress and unable to stand, so they killed her and roasted her flesh to eat. They asked him what had happened, and he said, 'When I closed my eyes, I dreamed of Hatim of Tayy who came to me with a sword and shouted, 'You come to us, and we have nothing to offer.' Then he struck my she-camel with his sword, and she would have died even if you hadn't come and killed her.' When morning broke, the King rode the camel of one of his companions, taking the owner up behind him, and they set off until midday, when they saw a man coming toward them, riding a camel and leading another. They asked him, 'Who are you?' He replied, 'I am Adi, son of Hatim of Tayy; where is Zu 'l-Kura'a, Emir of Himyar?' They said, 'This is he,' and Adi told the prince, 'Take this she-camel in place of your beast that my father killed for you.' Zu 'l-Kura'a asked, 'Who informed you of this?' Adi replied, 'My father appeared to me in a dream last night and said, 'Listen, Adi; Zu 'l-Kura'a King of Himyar sought my hospitality, and since I had nothing to give him, I slaughtered his she-camel so he could eat; therefore, you should take him a she-camel to ride, for I have nothing.' And Zu 'l-Kura'a accepted her, amazed at the generosity of Hatim of Tayy, both alive and dead. And among the examples of generosity is the..."
TALE OF MA'AN THE SON OF ZAIDAH.[FN#133]
It is told of Ma'an bin Zбidah that, being out one day a-chasing and a-hunting, he became athirst but his men had no water with them; and while thus suffering behold, three damsels met him bearing three skins of water;—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
It’s said that Ma'an bin Zaidah was out one day hunting when he got really thirsty, but his men didn’t have any water. While he was suffering from thirst, three young women approached him carrying three water skins. And Shahrazad noticed the break of dawn and stopped telling her permitted story.
When it was the Two Hundred and Seventy-first Night,[FN#134]
When it was the 271st Night,[FN#134]
She said, It hath reached me, O auspicious King, that three girls met him bearing three skins of water; so he begged drink of them, and they gave him to drink. Then he sought of his men somewhat to give the damsels but they had no money; so he presented to each girl ten golden piled arrows from his quiver. Whereupon quoth one of them to her friend, "Well-a-day! These fashions pertain to none but Ma'an bin Zaidah! so let each one of us say somewhat of verse in his praise." Then quoth the first,
She said, "I've heard, O great King, that three girls met him carrying three water skins; so he asked them for a drink, and they gave him one. Then he looked for something to give the girls, but his men had no money. So, he gifted each girl ten golden arrows from his quiver. Then one of them said to her friend, 'Wow! These gifts only belong to Ma'an bin Zaidah! So, let each of us say a few lines of poetry in his honor.' Then the first one said,
"He heads his arrows with piles of gold, * And while shooting his
foes is his bounty doled:
Affording the wounded a means of cure, * And a sheet for the
bider beneath the mould!"
"He tips his arrows with gold, * And while taking aim at his
enemies, he shares his rewards:
Giving the injured a way to heal, * And a shroud for the
buried beneath the ground!"
And quoth the second,
And said the second,
"A warrior showing such open hand, * His boons all friends and
all foes enfold:
The piles of his arrows of or are made, * So that battle his
bounty may not withhold!"
"A warrior with such an open hand, * His gifts embrace all friends and
all enemies:
The stacks of his arrows are prepared, * So that his bounty in battle
won't be held back!"
And quoth the third,
And said the third,
"From that liberal-hand on his foes he rains * Shafts aureate-
headed and manifold:
Wherewith the hurt shall chirurgeon pay, * And for slain the
shrouds round their corpses roll'd."[FN#135]
"From that liberal hand on his enemies he sends * Golden-tipped arrows and many:
With which the wounded shall be treated, * And for the dead the
shrouds wrapped around their bodies." [FN#135]
And there is also told a tale of
And there is also a story told about
MA'AN SON OF ZAIDAH AND THE BADAWI.
Now Ma'an bin Zбidah went forth one day to the chase with his company, and they came upon a herd of gazelles; so they separated in pursuit and Ma'an was left alone to chase one of them. When he had made prize of it he alighted and slaughtered it; and as he was thus engaged, he espied a person[FN#136] coming forth out of the desert on an ass. So he remounted and riding up to the new- comer, saluted him and asked him, "Whence comest thou?" Quoth he, "I come from the land of Kuzб'ah, where we have had a two years' dearth; but this year it was a season of plenty and I sowed early cucumbers.[FN#137] They came up before their time, so I gathered what seemed the best of them and set out to carry them to the Emir Ma'an bin Zaidah, because of his well-known beneficence and notorious munificence." Asked Ma'an, "How much dost thou hope to get of him?"; and the Badawi answered, "A thousand dinars." Quoth the Emir, "What if he say this is too much?" Said the Badawi, "Then I will ask five hundred dinars." "And if he say, too much?" "Then three hundred!" "And if he say yet, too much?" "Then two hundred!" "And if he say yet, too much?" "Then one hundred!" "And if he say yet, too much?" "Then, fifty!" "And if he say yet, too much?" "Then thirty!" "And if he say still, too much?" asked Ma'an bin Zaidah. Answered the Badawi, "I will make my ass set his four feet in his Honour's home[FN#138] and return to my people, disappointed and empty- handed." So Ma'an laughed at him and urged his steed till he came up with his suite and returned to his place, when he said to his chamberlain, "An there come to thee a man with cucumbers and riding on an ass admit him to me." Presently up came the Badawi and was admitted to Ma'an's presence; but knew not the Emir for the man he had met in the desert, by reason of the gravity and majesty of his semblance and the multitude of his eunuchs and attendants, for he was seated on his chair of state with his officers ranged in lines before him and on either side. So he saluted him and Ma'an said to him "What bringeth thee, O brother of the Arabs?" Answered the Badawi, "I hoped in the Emir, and have brought him curly cucumbers out of season." Asked Ma'an, "And how much dost thou expect of us?" "A thousand dinars," answered the Badawi. "This is far too much," quoth Ma'an. Quoth he, "Five hundred." "Too much!" "Then three hundred." "Too much!" "Two hundred." "Too much!" "One hundred." "Too much!" "Fifty." "Too much!" At last the Badawi came down to thirty dinars; but Ma'an still replied, "Too much!" So the Badawi cried, "By Allah, the man who met me in the desert brought me bad luck! But I will not go lower than thirty dinars." The Emir laughed and said nothing; whereupon the wild Arab knew that it was he whom he had met and said, "O my lord, except thou bring the thirty dinars, see ye, there is the ass tied ready at the door and here sits Ma'an, his honour, at home." So Ma'an laughed, till he fell on his back; and, calling his steward, said to him, "Give him a thousand dinars and five hundred and three hundred and two hundred and one hundred and fifty and thirty; and leave the ass tied up where he is." So the Arab to his amazement, received two thousand one hundred and eighty dinars, and Allah have mercy on them both and on all generous men! And I have also heard, O auspicious King, a tale of
Now Ma'an bin Zaidah went out one day to hunt with his group, and they stumbled upon a herd of gazelles. They split up to catch them, and Ma'an was left alone to chase one. After he caught it, he got off his horse and killed it. While he was doing that, he saw someone coming out of the desert on a donkey. He got back on his horse and rode over to greet the newcomer, asking, "Where are you coming from?" The man replied, "I come from the land of Kuzb'ah, where we've faced a drought for two years. But this year has been plentiful, and I planted early cucumbers. They grew before their time, so I picked the best ones and set out to take them to the Emir Ma'an bin Zaidah because of his well-known generosity." Ma'an asked, "What do you hope to get from him?" The Bedouin replied, "A thousand dinars." The Emir asked, "What if he says that's too much?" The Bedouin said, "Then I'll ask for five hundred dinars." "And if he says that's too much?" "Then three hundred!" "And if he says that's still too much?" "Then two hundred!" "And if he says that's still too much?" "Then one hundred!" "And if he says that's still too much?" "Then fifty!" "And if he says that's still too much?" "Then thirty!" "And if he still says that's too much?" asked Ma'an bin Zaidah. The Bedouin replied, "I'll make my donkey put all four feet in his Honor's home and leave empty-handed." Ma'an laughed at him and spurred his horse until he caught up with his group. Once back, he told his chamberlain, "If a man with cucumbers comes riding a donkey, let him in." Soon the Bedouin arrived and was allowed into Ma'an's presence; he didn’t recognize the Emir from when they met in the desert, due to the gravity and majesty of his appearance and the many eunuchs and attendants around him. Ma'an was seated on his throne with his officers lined up before him. The Bedouin greeted him, and Ma'an asked, "What brings you, O brother of the Arabs?" The Bedouin replied, "I came hoping for the Emir's support and brought curly cucumbers out of season." Ma'an asked, "And how much do you expect from us?" "A thousand dinars," answered the Bedouin. "That's way too much," said Ma'an. "How about five hundred?" "Still too much!" "Then three hundred." "Too much!" "Two hundred." "Too much!" "One hundred." "Too much!" "Fifty." "Still too much!" Finally, the Bedouin settled on thirty dinars, but Ma'an still replied, "That's too much!" The Bedouin exclaimed, "By Allah, the man who met me in the desert brought me bad luck! But I won't go lower than thirty dinars." The Emir laughed and said nothing; then the Bedouin realized it was the same man he had met and said, "O my lord, unless you come up with the thirty dinars, look, there’s the donkey tied up at the door, and here sits Ma'an, his honor, at home." Ma'an laughed so hard he fell back; then he called his steward and said, "Give him a thousand dinars, and five hundred, and three hundred, and two hundred, and one hundred, and fifty, and thirty; and leave the donkey tied up where it is." To the Bedouin's amazement, he received two thousand one hundred and eighty dinars, and may Allah have mercy on them both and all generous people! And I have also heard, O auspicious King, a tale of
THE CITY OF LABTAYT.[FN#139]
There was once a royal-city in the land of Roum, called the City of Labtayt wherein stood a tower which was always shut. And whenever a King died and another King of the Greeks took the Kingship after him, he set on the tower a new and strong lock, till there were four-and-twenty locks upon the gate, according to the number of the Kings. After this time, there came to the throne a man who was not of the old royal-house, and he had a mind to open these locks, that he might see what was within the tower. The grandees of his kingdom forbade him this and pressed him to desist and reproved him and blamed him; but he persisted saying, "Needs must this place be opened." Then they offered him all that their hands possessed of monies and treasures and things of price, if he would but refrain; still he would not be baulked,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
Once, there was a royal city in the land of Roum called the City of Labtayt, where a tower stood that was always locked. Whenever a king died and another king from the Greeks took over, he added a new, strong lock to the tower, until there were twenty-four locks on the gate, matching the number of kings. After this, a man who was not from the old royal family came to the throne, and he wanted to unlock these locks to see what was inside the tower. The nobles of his kingdom warned him against it, urged him to stop, and criticized him; but he insisted, saying, "This place must be opened." They offered him all their wealth, treasures, and valuable items if he would just hold back; yet, he refused to be deterred. And Shahrazad noticed the dawn had come and stopped her story.
When it was the Two Hundred and Seventy-second Night,
When it was the 272nd Night,
She said, It hath reached me, O auspicious King, that the grandees offered that King all their hands possessed of monies and treasures if he would but refrain; still he would not be baulked and said "There is no help for it but I open this tower." So he pulled off the locks and entering, found within the tower figures of Arabs on their horses and camels, habited in turbands[FN#140] hanging down at the ends, with swords in baldrick-belts thrown over their shoulders and bearing long lances in their hands. He found there also a scroll which he greedily took and read, and these words were written therein, "Whenas this door is opened will conquer this country a raid of the Arabs, after the likeness of the figures here depicted; wherefore beware, and again beware of opening it." Now this city was in Andalusia; and that very year Tбrik ibn Ziyбd conquered it, during the Caliphate of Al-Walнd son of Abd al-Malik[FN#141] of the sons of Umayyah; and slew this King after the sorriest fashion and sacked the city and made prisoners of the women and boys therein and got great loot. Moreover, he found there immense treasures; amongst the rest more than an hundred and seventy crowns of pearls and jacinths and other gems of price; and he found a saloon, wherein horsemen might throw the spears, full of vessels of gold and silver, such as no description can comprise. Moreover, he found there the table of food for the Prophet of Allah, Solomon, son of David (peace with both of them!), which is extant even now in a city of the Greeks, it is told that it was of grass-green emerald with vessels of gold and platters of jasper. Likewise he found the Psalms written in the old Ionian[FN#142] characters on leaves of gold bezel'd with jewels; together with a book setting forth the properties of stones and herbs and minerals, as well as the use of characts and talismans and the canons of the art of alchymy; and he found a third volume which treated of the art of cutting and setting rubies and other precious stones and of the preparation of poisons and theriacks. There found he also a mappa mundi figuring the earth and the seas and the different cities and countries and villages of the world; and he found a vast saloon full of hermetic powder, one drachm of which elixir would turn a thousand drachms of silver into fine gold; likewise a marvellous mirror, great and round, of mixed metals, which had been made for Solomon, son of David (on the twain be peace!) wherein whoso looked might see the counterfeit presentment of the seven climates of the world; and he beheld a chamber full of Brahmini[FN#143] jacinths for which no words can suffice. So he despatched all these things to Walid bin Abd al-Malik, and the Arabs spread all over the cities of Andalusia which is one of the finest of lands. This is the end of the story of the City of Labtayt. And a tale is also told of
She said, “I've heard, O noble King, that the leaders offered the King all their wealth and treasures if he would just hold off; still, he wouldn’t be deterred and said, ‘There's nothing for it but I must open this tower.’ So he removed the locks and stepped inside, where he found figures of Arabs on their horses and camels, dressed in turbans hanging down at the ends, with swords in belts slung over their shoulders and holding long lances. He also discovered a scroll that he eagerly took and read, which said, ‘When this door is opened, an Arab raid will conquer this country, just like the figures you see here; so beware, and be cautious about opening it.’ Now this city was in Andalusia, and that very year, Tбrik ibn Ziyбd conquered it during the Caliphate of Al-Walнd, son of Abd al-Malik of the Umayyad dynasty; he killed this King in a wretched manner, looted the city, and took prisoners among the women and boys, gaining a great amount of wealth. Furthermore, he found immense treasures, including over a hundred and seventy crowns made of pearls, jacinths, and other valuable gems, and a hall for horsemen to throw spears, filled with vessels of gold and silver that are beyond description. He also discovered the table of food for the Prophet of Allah, Solomon, son of David (peace be upon both of them!), which is still said to exist today in a Greek city, made of grass-green emerald, with vessels of gold and platters of jasper. He found the Psalms written in ancient Ionian characters on leaves of gold edged with jewels, along with a book detailing the properties of stones, herbs, and minerals, the use of characters and talismans, and the principles of alchemy; a third volume covered the art of cutting and setting rubies and other precious stones, as well as the preparation of poisons and antidotes. He also discovered a world map illustrating the earth, seas, cities, and countries; and a vast hall filled with hermetic powder, where just one drachm of this elixir could turn a thousand drachms of silver into pure gold. Additionally, he found a marvelous mirror, large and round, made of mixed metals, originally crafted for Solomon, son of David (peace be upon them both!) in which anyone who looked could see a depiction of the seven climates of the world; and he beheld a chamber filled with Brahmani jacinths, which words cannot describe. He then sent all these treasures to Walid bin Abd al-Malik, and the Arabs spread throughout the cities of Andalusia, which is one of the most beautiful lands. This is the end of the story of the City of Labtayt. And there is also a tale told of
THE CALIPH HISHAM AND THE ARAB YOUTH.
The Caliph Hishбm bin Abd al-Malik bin Marwan, was hunting one day, when he sighted an antelope and pursued it with his dogs. As he was following the quarry, he saw an Arab youth pasturing sheep and said to him, "Ho boy, up and after yonder antelope, for it escapeth me!" The youth raised his head to him and replied, "O ignorant of what to the deserving is due, thou lookest on me with disdain and speakest to me with contempt; thy speaking is that of a tyrant true and thy doing what an ass would do." Quoth Hisham, "Woe to thee, dost thou not know me?" Rejoined the youth, "Verily thine unmannerliness hath made thee known to me, in that thou spakest to me, without beginning by the salutation."[FN#144] Repeated the Caliph, "Fie upon thee! I am Hisham bin Abd al-Malik." "May Allah not favour thy dwelling-place," replied the Arab, "nor guard thine abiding place! How many are thy words and how few thy generous deeds!" Hardly had he ended speaking, when up came the troop from all sides and surrounded him as the white encircleth the black of the eye, all and each saying, "Peace be with thee, O Commander of the Faithful!" Quoth Hisham, "Cut short this talk and seize me yonder boy." So they laid hands on him; and when he saw the multitude of Chamberlains and Wazirs and Lords of State, he was in nowise concerned and questioned not of them, but let his chin drop on his breast and looked where his feet fell, till they brought him to the Caliph[FN#145] when he stood before him, with head bowed groundwards and saluted him not and spoke him not. So one of the eunuchs said to him, "O dog of the Arabs, what hindereth thy saluting the Commander of the Faithful?" The youth turned to him angrily and replied, "O packsaddle of an ass, it was the length of the way that hindered me from this and the steepness of the steps and the profuseness of my sweat." Then said Hisham (and indeed he was exceeding wroth), "O boy, verily thy days are come to their latest hour; thy hope is gone from thee and thy life is past out of thee." He answered, "By Allah, O Hisham, verily an my life-term be prolonged and Fate ordain not its cutting short, thy words irk me not, be they long or short." Then said the Chief Chamberlain to him, "Doth it befit thy degree, O vilest of the Arabs, to bandy words with the Commander of the Faithful?" He answered promptly, "Mayest thou meet with adversity and may woe and wailing never leave thee! Hast thou not heard the saying of Almighty Allah?, 'One day, every soul shall come to defend itself.'"[FN#146] Hereupon Hisham rose, in great wrath, and said, "O headsman, bring me the head of this lad; for indeed he exceedeth in talk, such as passeth conception." So the sworder took him and, making him kneel on the carpet of blood, drew his sword above him and said to the Caliph, "O Commander of the Faithful, this thy slave is misguided and is on the way to his grave; shall I smite off his head and be quit of his blood?" "Yes," replied Hisham. He repeated his question and the Caliph again answered in the affirmative. Then he asked leave a third time; and the youth, knowing that, if the Caliph assented yet once more, it would be the signal of his death, laughed till his wisdom-teeth showed; whereupon Hisham's wrath redoubled and he said to him, "O boy, meseems thou art mad; seest thou not that thou art about to depart the world? Why then dost thou laugh in mockery of thyself?" He replied, "O Commander of the Faithful, if a larger life-term befell me, none can hurt me, great or small; but I have bethought me of some couplets, which do thou hear, for my death cannot escape thee." Quoth Hisham, "Say on and be brief;" so the Arab repeated these couplets,
The Caliph Hisham bin Abd al-Malik bin Marwan was out hunting one day when he spotted an antelope and chased it with his dogs. While pursuing the animal, he noticed an Arab youth tending to sheep and called out to him, "Hey, kid! Go after that antelope because it's getting away!" The youth looked up and replied, "You, who know nothing of what’s rightfully due, look down on me and speak to me with contempt; your words are those of a true tyrant and your actions are foolish." Hisham said, "Woe to you! Don’t you know who I am?" The youth responded, "Your rudeness has made you known to me, as you spoke to me without first offering a greeting." Hisham retorted, "Shame on you! I am Hisham bin Abd al-Malik." The Arab replied, "May God not bless your home or protect your place! You speak a lot, but your good deeds are few!" Just as he finished speaking, a group descended upon them from all sides, surrounding him like the white of an eye surrounds the black, all saying, "Peace be with you, Commander of the Faithful!" Hisham commanded, "Stop this chatter and grab that boy." They seized him, and when he saw the crowd of chamberlains, ministers, and noblemen, he wasn’t fazed at all. He dropped his chin to his chest and stared at the ground until they brought him before the Caliph. Standing before him with his head bowed, he neither greeted nor spoke to him. One of the eunuchs said to him, "You dog of an Arab, what’s stopping you from greeting the Commander of the Faithful?" The youth shot back angrily, "Oh, saddle of an ass, it's the long journey that prevented me, along with the steep steps and my excessive sweat." Hisham, clearly furious, said, "You’re finished, boy; your time is up, and your life is slipping away." The youth replied, "By God, Hisham, if my life is extended and fate doesn’t cut it short, your words don’t bother me, whether they're long or short." Then the chief chamberlain said to him, "Is it fitting for you, you lowly Arab, to trade words with the Commander of the Faithful?" He replied quickly, "May you face hardship, and may sorrow never leave you! Haven't you heard the saying of Almighty God, 'One day, every soul shall come to defend itself?'" Upon hearing this, Hisham rose in great anger and said, "Executioner, bring me the head of this boy; he talks too much for anyone to comprehend." The executioner took him and made him kneel on a carpet stained with blood, drew his sword above him, and asked the Caliph, "O Commander of the Faithful, this slave is misguided and on his way to his grave; shall I cut off his head and be done with it?" "Yes," replied Hisham. The executioner repeated his question, and the Caliph answered again in the affirmative. He asked for permission a third time, and the youth, knowing that if the Caliph agreed once more it would be his death sentence, laughed until his wisdom teeth showed. Hisham’s anger intensified, and he said to him, "Boy, you seem mad; don’t you see that you’re about to leave this world? Why, then, do you laugh at your own fate?" The youth answered, "O Commander of the Faithful, if I had a longer life ahead, no one could harm me, great or small; but I have thought of some verses I'd like you to hear, for my death is inevitable." Hisham said, "Speak briefly," so the Arab recited these lines,
"It happed one day a hawk pounced on a bird, * A wildling sparrow
driven by destiny;
And held in pounces spake the sparrow thus, * E'en as the hawk
rose ready home to hie:—
'Scant flesh have I to fill the maw of thee * And for thy lordly
food poor morsel I.
Then smiled the hawk in flattered vanity * And pride, so set the
sparrow free to fly.
"It happened one day that a hawk swooped down on a bird, * A wild sparrow
driven by fate;
And as the hawk was about to take it home, the sparrow spoke, * Just as the hawk
was ready to go:—
'I don’t have much meat to satisfy your hunger * And for your noble
feast, I’m a poor meal.
Then the hawk smiled in pleased arrogance * And, feeling proud, let the
sparrow go free to fly.
At this Hisham smiled and said, "By the truth of my kinship to the Apostle of Allah (whom Allah bless and keep!), had he spoken this speech at first and asked for aught except the Caliphase, verily I would have given it to him. Stuff his mouth with jewels,[FN#147] O eunuch and entreat him courteously;" so they did as he bade them and the Arab went his way. And amongst pleasant tales is that of
At this, Hisham smiled and said, "By the truth of my relation to the Apostle of Allah (may Allah bless and keep him!), if he had said this first and asked for anything other than the Caliphate, I would have given it to him. Fill his mouth with jewels, O eunuch, and treat him kindly;" so they did as he instructed, and the Arab went on his way. And among the delightful stories is that of
IBRAHIM BIN AL-MAHDI AND THE BARBER-SURGEON.
They relate that Ibrahнm, son of al-Mahdн,[FN#148] brother of Harun al-Rashid, when the Caliphate devolved to Al-Maamun, the son of his brother Harun, refused to acknowledge his nephew and betook himself to Rayy[FN#149]; where he claimed the throne and abode thus a year and eleven months and twelve days. Meanwhile his nephew, Al-Maamun, awaited his return to allegiance and his accepting a dependent position till, at last, despairing of this, he mounted with his horsemen and footmen and repaired to Rayy in quest of him. Now when the news came to Ibrahim, he found nothing for it but to flee to Baghdad and hide there, fearing for his life; and Maamun set a price of a hundred thousand gold pieces upon his head, to be paid to whoso might betray him. (Quoth Ibrahim) "When I heard of this price I feared for my head"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
They say that Ibrahim, son of al-Mahdi, brother of Harun al-Rashid, when the Caliphate passed to Al-Maamun, the son of his brother Harun, refused to recognize his nephew and went to Rayy, where he claimed the throne. He stayed there for one year, eleven months, and twelve days. Meanwhile, his nephew, Al-Maamun, waited for him to return to loyalty and accept a subordinate role, but finally, becoming desperate, he gathered his horsemen and foot soldiers and headed to Rayy to find him. When the news reached Ibrahim, he had no choice but to escape to Baghdad and hide there, fearing for his life. Al-Maamun placed a bounty of a hundred thousand gold pieces on his head for anyone who might betray him. Ibrahim said, "When I heard about the bounty, I feared for my life"—and Shahrazad noticed the dawn of day and stopped telling her allowed story.
When it was the Two Hundred and Seventy-third Night,
When it was the 273rd Night,
She said, It hath reached me, O auspicious King, that Ibrahim continued, "Now when I heard of this price I feared for my head and knew not what to do: so I went forth of my house in disguise at mid-day, knowing not whither I should go. Presently I entered a broad street which was no thoroughfare and said in my mind, 'Verily, we are Allah's and unto Him we are returning! I have exposed my life to destruction. If I retrace my steps, I shall arouse suspicion.' Then, being still in disguise I espied, at the upper end of the street, a negro-slave standing at his door; so I went up to him and said to him, 'Hast thou a place where I may abide for an hour of the day?' 'Yes,' answered he, and opening the door admitted me into a decent house, furnished with carpets and mats and cushions of leather. Then he shut the door on me and went away; and I misdoubted me he had heard of the reward offered for me, and said to myself, 'He hath gone to inform against me.' But, as I sat pondering my case and boiling like cauldron over fire, behold, my host came back, accompanied by a porter loaded with bread and meat and new cooking-pots and gear and a new jar and new gugglets and other needfuls. He made the porter set them down and, dismissing him, said to me, 'I offer my life for thy ransom! I am a barber-surgeon, and I know it would disgust thee to eat with me' because of the way in which I get my livelihood;[FN#150] so do thou shift for thyself and do what thou please with these things whereon no hand hath fallen.' (Quoth Ibrahim), Now I was in sore need of food so I cooked me a pot of meat whose like I remember not ever to have eaten; and, when I had satisfied my want, he said to me, 'O my lord, Allah make me thy ransom! Art thou for wine?; for indeed it gladdeneth the soul and doeth away care.' 'I have no dislike to it,' replied I, being desirous of the barber's company; so he brought me new flagons of glass which no hand had touched and a jar of excellent wine, and said to me, 'Strain for thyself, to thy liking;' whereupon I cleared the wine and mixed me a most delectable draught. Then he brought me a new cup and fruits and flowers in new vessels of earthenware; after which he said to me, 'Wilt thou give me leave to sit apart and drink of my own wine by myself, of my joy in thee and for thee?' 'Do so,' answered I. So I drank and he drank till the wine began to take effect upon us, when the barber rose and, going to a closet, took out a lute of polished wood and said to me, 'O my lord, it is not for the like of me to ask the like of thee to sing, but it behoveth thine exceeding generosity to render my respect its due; so, if thou see fit to honour thy slave, thine is the high decision.' Quoth I (and indeed I thought not that he knew me), 'How knowest thou that I excel in song?' He replied, 'Glory be to Allah, our lord is too well renowned for that! Thou art my lord Ibrahim, son of Al-Mahdi, our Caliph of yesterday, he on whose head Al-Maamun hath set a price of an hundred thousand dinars to be paid to thy betrayer: but thou art in safety with me.' (Quoth Ibrahim), When I heard him say this, he was magnified in my eyes and his loyalty and noble nature were certified to me; so I complied with his wish and took the lute and tuned it, and sang. Then I bethought me of my severance from my children and my family and I began to say,
She said, "I've heard, O auspicious King, that Ibrahim continued, 'When I heard about this price, I was afraid for my life and didn't know what to do. So I left my house in disguise in the middle of the day, not knowing where to go. Soon, I found myself in a wide street that was not a thoroughfare and thought to myself, "Indeed, we belong to Allah and to Him we are returning! I have put my life in danger. If I turn back, I'll raise suspicion." Then, while still in disguise, I saw a Black slave standing at his door at the far end of the street, so I approached him and asked, "Do you have a place where I can stay for an hour?" "Yes," he replied, and he opened his door and let me into a nice house with carpets, mats, and leather cushions. He then closed the door behind me and left; I started to worry that he had heard about the reward on my head and thought, "He has gone to betray me." But while I was sitting there, anxious and restless, my host returned with a porter carrying bread, meat, cooking pots, and a new jar and other supplies. He had the porter set down the items and, dismissing him, said to me, "I offer my life for your safety! I’m a barber-surgeon, and I know it might disgust you to eat with me because of the nature of my work, so take care of yourself and enjoy these provisions untouched by anyone else." Now, I was in great need of food, so I cooked a pot of meat like none I’d ever had before; after I satisfied my hunger, he then asked me, "O my lord, may Allah protect me for your benefit! Would you like some wine? It truly cheers the soul and banishes worries." "I have no objection to it," I replied, wanting to enjoy the barber's company. So he brought me new glass flagons that no one had touched and an excellent jar of wine, and said, "Pour to your liking." I poured myself a delightful drink. Then he brought a new cup and some fruits and flowers in new earthenware dishes; afterwards, he asked, "May I be excused to sit and enjoy my own wine by myself for my delight in you and for you?" "Go ahead," I said. So we drank until the wine started to affect us, and the barber got up, went to a closet, and brought out a beautifully polished wood lute. Then he said, "O my lord, I shouldn’t ask someone like you to sing, but out of your great kindness, you should honor my request. If you see fit to please your servant, it is your decision." I said (not believing he knew me), "How do you know I can sing well?" He replied, "Glory be to Allah, our lord is too famous for that! You are my lord Ibrahim, son of Al-Mahdi, our Caliph of yesterday, the one for whom Al-Maamun has put a bounty of a hundred thousand dinars on whoever betrays you: but you are safe with me." When I heard this, I was impressed by him, and his loyalty and noble character were evident to me; so I agreed to his request, took the lute, tuned it, and sang. Then I thought of my separation from my children and family and began to say,'
'Belike Who Yъsuf to his kin restored * And honoured him in goal,
a captive wight,
May grant our prayer to reunite our lots, * For Allah, Lord of
Worlds, hath all of might.'
'Maybe Who Yusuf restored to his family and honored him in prison,
a captive man,
might grant our prayer to bring us back together, * For Allah, Lord of
Worlds, has all the power.'
When the barber heard this, exceeding joy took possession of him. and he was of great good cheer; for it is said that when Ibrahim's neighbours heard him only sing out, 'Ho, boy, saddle the mule!' they were filled with delight. Then, being overborne by mirth, he said to me, 'O my lord, wilt thou give me leave to say what is come to my mind, albeit I am not of the folk of this craft?' I answered, 'Do so; this is of thy great courtesy and kindness.' So he took the lute and sang these verses,
When the barber heard this, he was overwhelmed with joy and felt really happy; they say that when Ibrahim's neighbors just heard him shout, 'Hey, boy, saddle the mule!' they were filled with delight. Then, overcome with laughter, he said to me, 'Oh my lord, may I have your permission to share what's on my mind, even though I'm not from this profession?' I replied, 'Go ahead; that shows your great courtesy and kindness.' So he picked up the lute and sang these verses,
'To our beloveds we moaned our length of night; * Quoth they,
'How short the nights that us benight!'
'Tis for that sleep like hood enveils their eyes * Right soon,
but from our eyes is fair of flight:
When night-falls, dread and drear to those who love, * We mourn;
they joy to see departing light:
Had they but dree'd the weird, the bitter dole * We dree, their
beds like ours had bred them blight.'
To our loved ones, we lamented through the long night; * They replied,
'How short the nights that darken us!'
It's because sleep, like a hood, covers their eyes * Quickly,
but from our eyes, it takes flight:
When night falls, terrifying and gloomy for those who love, * We grieve;
they find joy in the fading light:
If they had only endured the fate, the bitter sorrow * We endure, their
beds like ours would have brought them pain.'
(Quoth Ibrahim), So I said to him, 'By Allah, thou hast shown me a kindness, O my friend, and hast done away from me the pangs of sorrow. Let me hear more trifles of thy fashion.' So he sang these couplets,
(Quoth Ibrahim), So I said to him, 'By God, you've been kind to me, my friend, and you've relieved my sorrow. Let me hear more of your stories.' So he sang these couplets,
'When man keeps honour bright without a stain, * Pair sits
whatever robe to robe he's fain!
She jeered at me because so few we are; * Quoth I:—'There's ever
dearth of noble men!'
Naught irks us we are few, while neighbour tribes * Count many;
neighbours oft are base-born strain:
We are a clan which holds not Death reproach, * Which A'mir and
Samъl[FN#151] hold illest bane:
Leads us our love of death to fated end; * They hate that ending
and delay would gain:
We to our neighbours' speech aye give the lie, * But when we
speak none dare give lie again.'
'When a person keeps their honor shining bright and untarnished, * Pair sits
whatever robe he chooses to wear!
She mocked me for how few we are; * I said:—'There’s always a
shortage of noble people!'
It doesn’t bother us that we’re few, while neighboring tribes * Count many;
neighbors are often from a lesser breed:
We are a clan that doesn't fear Death’s reproach, * Which A'mir and
Samъl[FN#151] regard as the worst curse:
Our love of death leads us to our destined end; * They despise that ending
and wish to delay:
We always call out our neighbors’ lies, * But when we
speak, no one dares lie back.'
(Quoth Ibrahim), When I heard these lines, I was filled with huge delight and marvelled with exceeding marvel. Then I slept and awoke not till past night-fall, when I washed my face, with a mind full of the high worth of this barber-surgeon and his passing courtesy; after which I wakened him and, taking out a purse I had by me containing a number of gold pieces, threw it to him, saying, 'I commend thee to Allah, for I am about to go forth from thee, and pray thee to expend what is in this purse on thine requirements; and thou shalt have an abounding reward of me, when I am quit of my fear.' (Quoth Ibrahim), But he resumed the bag to me, saying, 'O my lord, paupers like myself are of no value in thine eyes; but how, with due respect to my own generosity, can I take a price for the boon which fortune hath vouchsafed me of thy favour and thy visit to my poor abode? Nay, if thou repeat thy words and throw the purse to me again I will slay myself.' So I put in my sleeve[FN#152] the purse whose weight was irksome to me."—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
(Quoth Ibrahim), When I heard those lines, I felt immense joy and was utterly amazed. Then I fell asleep and didn't wake up until after nightfall. I washed my face, thinking highly of this barber-surgeon and his outstanding kindness. After that, I woke him up and, taking out a purse full of gold coins, threw it to him, saying, "I leave you in God's hands, as I'm about to leave you. Please use what's in this purse for your needs, and you'll have a generous reward from me when I'm free of my fears." (Quoth Ibrahim), But he handed the bag back to me, saying, "Oh my lord, people like me are worthless in your eyes; however, considering my own generosity, how could I accept payment for the favor fortune has granted me through your kindness and your visit to my humble home? No, if you say that again and throw the purse to me, I will take my own life." So I tucked the purse into my sleeve, as its weight was burdensome to me."—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When it was the Two Hundred and Seventy-fourth Night,
When it was the 274th Night,
She said, It hath reached me, O auspicious King, that Ibrahim son of Al-Mahdi continued, "So I put in my sleeve the purse whose weight was irksome to me; and turned to depart, but when I came to the house door he said, 'O my lord, of a truth this is a safer hiding-place for thee than any other, and thy keep is no burden to me; so do thou abide with me, till Allah be pleased grant thee relief.' Accordingly, I turned back, saying, 'On condition that thou spend of the money in this purse.' He made me think that he consented to this arrangement, and I abode with him some days in the utmost comfort; but, perceiving that he spent none of the contents of the purse, I revolted at the idea of abiding at his charge and thought it shame to be a burthen on him; so I left the house disguised in women's apparel, donning short yellow walking- boots[FN#153] and veil. Now as soon as I found myself in the street, I was seized with excessive fear, and going to pass the bridge behold, I came to a place sprinkled with water,[FN#154] where a trooper, who been in my service, looked at me and knowing me, cried out, saying, 'This is he whom Al-Maamun wanteth.' Then he laid hold of me but the love of sweet life lent me strength and I gave him and his horse a push which threw them down in that slippery place, so that he became an example to those who will take example; and the folk hastened to him. Meanwhile, I hurried my pace over the bridge and entered a main street, where I saw the door of a house open and a woman standing upon the threshold. So I said to her, 'O my lady, have pity on me and save my life; for I am a man in fear.' Quoth she, 'Enter and welcome;' and carried me into an upper dining-room, where she spread me a bed and brought me food, saying 'Calm thy fear, for not a soul shall know of thee.' As she spoke lo! there came a loud knocking at the door; so she went and opened, and suddenly, my friend, whom I had thrown down on the bridge, appeared with his head bound up, the blood running down upon his clothes and without his horse. She asked, 'O so and so, what accident hath befallen thee?'; and he answered, 'I made prize of the young man whom the Caliph seeketh and he escaped from me;' whereupon he told her the whole story. So she brought out tinder[FN#155] and, putting it into a piece of rag bandaged his head; after which she spread him a bed and he lay sick. Then she came up to me and said, 'Methinks thou art the man in question?' 'Even so,' answered I, and she said, 'Fear not: no harm shall befall thee,' and redoubled in kindness to me. So I tarried with her three days, at the end of which time she said to me, 'I am in fear for thee, lest yonder man happen upon thee and betray thee to what thou dreadest; so save thyself by flight.' I besought her to let me stay till nightfall, and she said, 'There is no harm in that.' So, when the night came, I put on my woman's gear and betook me to the house of a freed-woman who had once been our slave. When she saw me she wept and made a show of affliction and praised Almighty Allah for my safety. Then she went forth, as if she would go to market intent on hospitable thoughts, and I fancied all was right; but, ere long, suddenly I espied Ibrahim al-Mosili[FN#156] for the house amongst his troopers and servants, and led by a woman on foot; and looking narrowly at her behold, she was the freed-woman, the mistress of the house, wherein I had taken refuge. So she delivered me into their hands, and I saw death face to face. They carried me, in my woman's attire, to Al-Maamun who called a general-council and had me brought before him. When I entered I saluted him by the title of Caliph, saying, 'Peace be on thee, O Commander of the Faithful!' and he replied, 'Allah give thee neither peace nor long life.' I rejoined, 'According to thy good pleasure, O Commander of the Faithful!; it is for the claimant of blood- revenge[FN#157] to decree punishment or pardon; but mercy is nigher to piety; and Allah hath set thy pardon above all other pardon, even as He made my sin to excel all other sin. So, if thou punish, it is of thine equity, and if thou pardon, it is of thy bounty.' And I repeated these couplets,
She said, "I've heard, O noble King, that Ibrahim, son of Al-Mahdi, continued, 'So I stuffed the purse, which was a burden to me, into my sleeve and turned to leave. But when I reached the door, he said, 'My lord, this is truly a safer hiding place for you than anywhere else, and taking care of you is no trouble for me. So please stay with me until Allah decides to grant you relief.' So, I turned back and said, 'Only if you use the money in this purse.' He made me believe he agreed to this arrangement, and I stayed with him comfortably for a few days. However, seeing that he didn’t spend any of the purse's contents, I couldn’t bear the idea of being a burden to him and felt ashamed, so I left the house dressed as a woman, wearing short yellow boots and a veil. As soon as I found myself in the street, I was struck with fear. When I approached the bridge, I reached a spot that had been splashed with water, where a soldier who had once served me looked at me and, recognizing me, shouted, 'This is the one Al-Maamun is looking for.' He grabbed hold of me, but the instinct to survive gave me strength, and I pushed him and his horse, causing them both to fall in that slippery spot, making him an example for others. The crowd rushed to help him. Meanwhile, I quickened my pace across the bridge and entered a main street, where I saw an open door and a woman standing on the threshold. I said to her, 'Please, kind lady, help me and save my life; I am a man in danger.' She replied, 'Come in, you’re welcome,' and took me to an upper dining room where she prepared a bed and brought me food, saying, 'Calm your fears, no one will know about you.' Just then, there was loud knocking at the door; she went to open it, and suddenly, my friend, whom I'd pushed down on the bridge, appeared with his head bandaged, blood running down his clothes, and without his horse. She asked, 'What happened to you?' He replied, 'I chased the young man the Caliph is seeking, and he got away,' and he told her the whole story. She brought out some tinder and a piece of cloth to bandage his head, then made him a bed and he lay down, injured. Then she approached me and said, 'I believe you are the man they’re after?' I answered, 'Yes, I am,' and she said, 'Don’t be afraid; no harm will come to you,' and treated me with even more kindness. I stayed with her for three days, and then she said, 'I’m worried for you; if that man finds you, he might turn you in to what you fear. You need to escape.' I asked her to let me stay until nightfall, and she agreed. When night came, I put on my woman’s clothes and went to the house of a freedwoman who had once been our servant. When she saw me, she cried, acted upset, and thanked Almighty Allah for my safety. Then she left, pretending to go to the market, and I thought everything was fine. But soon enough, I spotted Ibrahim al-Mosili and his soldiers searching the house, led by a woman on foot; upon closer inspection, I saw it was the freedwoman, the mistress of the house where I had taken refuge. She handed me over to them, and I faced my imminent death. They took me, still in women’s clothing, to Al-Maamun, who called a council and had me brought before him. As I entered, I greeted him with 'Peace be upon you, O Commander of the Faithful!' He responded, 'May Allah grant you no peace nor long life.' I replied, 'As you wish, O Commander of the Faithful! It is for the party seeking justice to decide on punishment or pardon; but mercy is closer to piety, and Allah has placed your pardon above any other, just as He made my sin greater than all others. So, if you choose to punish, it is from your fairness, and if you forgive, it is from your generosity.' And I recited these couplets,"
'My sin to thee is great, * But greater thy degree:
So take revenge, or else * Remit in clemency:
An I in deeds have not* Been generous, generous be!
'My wrongdoing to you is serious, * But your status is higher:
So take your revenge, or otherwise * Show mercy instead:
If I haven't been * Generous in my actions, then be generous!
(Quoth Ibrahim), At this Al-Maamun raised his head to me and I hastened to add these two couplets,
(Quoth Ibrahim), At this Al-Maamun looked up at me, and I quickly added these two lines,
'I've sinned enormous sin, * But pardon in thee lies:
If pardon thou, 'tis grace; * Justice an thou chastise!'
'I’ve committed a huge sin, * But forgiveness is found in you:
If you forgive, it’s grace; * If you punish, it’s justice!'
Then Al-Maamun bowed his head and repeated,
Then Al-Maamun lowered his head and said again,
'I am (when friend would raise a rage that mote * Make spittle
choke me, sticking in my throat)
His pardoner, and pardon his offense, * Fearing lest I should
live a friend without.'
'I am (when a friend stirs up a rage that makes my spittle
choke me, sticking in my throat)
His pardoner, and forgive his offense, * Fearing that I should
live without a friend.'
(Quoth Ibrahim), Now when I heard these words I scented mercy, knowing his disposition to clemency.[FN#158] Then he turned to his son Al Abbas and his brother Abu Ishak and all his chief officers there present and said to them, 'What deem ye of his case?' They all counselled him to do me dead, but they differed as to the manner of my death. Then said he to his Wazir Ahmad bin al-Khбlid, 'And what sayest thou, O Ahmad?' He answered, 'O Commander of the Faithful, an thou slay him, we find the like of thee who hath slain the like of him; but an thou pardon him, we find not the like of thee that hath pardoned the like of him.'"— And Shahrazad perceived the dawn of day and ceased to say her permitted say.
(Quoth Ibrahim), When I heard these words, I sensed mercy, knowing his kind nature. He then turned to his son Al Abbas, his brother Abu Ishak, and all his chief officers present and asked them, "What do you think of his case?" They all advised him to kill me, but they disagreed on how to do it. Then he asked his Wazir Ahmad bin al-Khalid, "And what do you say, O Ahmad?" He replied, "O Commander of the Faithful, if you kill him, we can find someone like you who has killed someone like him; but if you forgive him, we will not find anyone like you who has forgiven someone like him." — And Shahrazad noticed the dawn of day and stopped her permitted tale.
When it was the Two Hundred and Seventy-fifth Night,
When it was the 275th Night,
She said, It hath reached me, O auspicious King, that when Al Maamun, Prince of the Faithful, heard the words of Ahmad bin al-Khбlid, he bowed his head and began repeating,
She said, "I’ve heard, O fortunate King, that when Al Maamun, Prince of the Faithful, heard the words of Ahmad bin al-Khalid, he lowered his head and started repeating,
"My tribe have slain that brother mine, Umaym, * Yet would shoot
back what shafts at them I aim:
If I deal-pardon, noble pardon 'tis; * And if I shoot, my bones
'twill only maim."[FN#159]
"My tribe has killed my brother, Umaym, * Yet would return
whatever arrows I shoot at them:
If I forgive, it is a noble pardon; * And if I shoot, my bones
will only be broken."[FN#159]
And he also recited,
And he also read,
"Be mild to brother mingling * What is wrong with what is right:
"Be gentle with your brothers, mixing what is wrong with what is right:"
Kindness to him continue * Whether good or graceless wight:
Abstain from all reproaching, * An he joy or vex thy sprite:
Seest not that what thou lovest * And what hatest go unite?
That joys of longer life-tide * Ever fade with hair turned
white?
That thorns on branches growing * For the plucks fruit catch thy
sight?
Who never hath done evil,* Doing good for sole delight?
When tried the sons of worldli-* ness they mostly work upright."
Kindness to him continues, whether he's a good person or not:
Stay away from all criticism, whether he brings you joy or annoys you:
Can’t you see that what you love and what you hate are connected?
The joys of a long life always fade as hair turns
white?
Do you not notice that the thorns on growing branches catch your
eye while you look for fruit?
Who has never done anything wrong is only doing good for the sake of feeling good?
When tested, the people of the world usually act rightly."
Quoth Ibrahim, "Now when I heard these couplets, I withdrew my woman's veil from my head and cried out, with my loudest voice, 'Allah is Most Great! By Allah, the Commander of the Faithful pardoneth me!' Quoth he, 'No harm shall come to thee, O uncle;' and I rejoined, 'O Commander of the Faithful, my sin is too sore for me to excuse it and thy mercy is too much for me to speak thanks for it.' And I chanted these couplets to a lively motive,
Ibrahim said, "When I heard these lines, I took off my woman's veil and yelled at the top of my lungs, 'God is Great! I swear, the Commander of the Faithful will forgive me!' He replied, 'You won't be harmed, Uncle.' I responded, 'O Commander of the Faithful, my wrongdoing is too great for me to excuse, and your mercy is beyond what I can express gratitude for.' And I recited these lines to an upbeat rhythm,
'Who made all graces all collected He * In Adam's loins, our
Seventh Imam, for thee,[FN#160]
Thou hast the hearts of men with reverence filled, * Enguarding
all with heart-humility
Rebelled I never by delusion whelmed * For object other than thy
clemency ;[FN#161]
And thou hast pardoned me whose like was ne'er * Pardoned before,
though no man pled my plea:
Hast pitied little ones like Katб's[FN#162] young, * And mother's
yearning heart a son to see.'
'Who gathered all graces all together He * In Adam's lineage, our
Seventh Imam, for you,[FN#160]
You've filled the hearts of men with respect, * Guarding
all with heartfelt humility.
I never rebelled, overwhelmed by delusion * For anything other than your
mercy;[FN#161]
And you have forgiven me, someone like no other * Forgiven before,
though no one advocated for me:
You have shown compassion to little ones like Katб's[FN#162] young, * And a mother's
longing heart to see her son.'
Quoth Maamun, 'I say, following our lord Joseph (on whom and on our Prophet be blessing and peace!) let there be no reproach cast on you this day. Allah forgiveth you; for He is the most merciful of those who show mercy.[FN#163] Indeed I pardon thee, and restore to thee thy goods and lands, O uncle, and no harm shall befall thee.' So I offered up devout prayers for him and repeated these couplets,
Quoth Maamun, 'I say, following our lord Joseph (peace be upon him and our Prophet!) let no blame be placed on you today. God forgives you; for He is the most merciful of the merciful.[FN#163] Indeed, I forgive you and return your belongings and lands to you, dear uncle, and no harm will come to you.' So I said heartfelt prayers for him and recited these couplets,
'Thou hast restored my wealth sans greed, and ere * So didst,
thou deignиdest my blood to spare:
Then if I shed my blood and wealth, to gain * Thy grace, till
even shoon from foot I tear,
Twere but repaying what thou lentest me, * And what unloaned no
man to blame would care:
Were I ungrateful for thy lavish boons, * Baser than thou'rt
beneficent I were!'
'You have restored my wealth without greed, and before * You chose to spare my life:
Then if I give my blood and wealth to earn * Your grace, even
tearing off my shoes,
It would only be repaying what you gave me, * And what was never.
borrowed, no man would blame:
If I were ungrateful for your generous gifts, * I would be worse than you
are kind!'
Then Al-Maamun showed me honour and favour and said to me, 'O uncle, Abu Ishak and Al-Abbas counselled me to put thee to death.' So I answered, 'And they both counselled thee right, O Commander of the Faithful, but thou hast done after thine own nature and hast put away what I feared with what I hoped.' Rejoined Al Maamun, 'O uncle, thou didst extinguish my rancour with the modesty of thine excuse, and I have pardoned thee without making thee drink the bitterness of obligation to intercessors.' Then he prostrated himself in prayer a long while, after which he raised his head and said to me, 'O uncle, knowest thou why I prostrated myself?' Answered I, 'Haply thou didst this in thanksgiving to Allah, for that He hath given thee the mastery over thine enemy.' He replied, 'Such was not my design, but rather to thank Allah for having inspired me to pardon thee and for having cleared my mind towards thee. Now tell me thy tale.' So I told him all that had befallen me with the barber, the trooper and his wife and with my freed-woman who had betrayed me. So he summoned the freed-woman, who was in her house, expecting the reward to be sent to her, and when she came before him he said to her, 'What moved thee to deal thus with thy lord?' Quoth she, 'Lust of money.' Asked the Caliph 'Hast thou a child or a husband?'; and she answered 'No;' whereupon he bade them give her an hundred stripes with a whip and imprisoned her for life. Then he sent for the trooper and his wife and the barber-surgeon and asked the soldier what had moved him to do thus. 'Lust of money,' quoth he; whereupon quoth the Caliph, 'It befitteth thee to be a barber-cupper,'[FN#164] and committed him to one whom he charged to place him in a barber-cupper's shop, where he might learn the craft. But he showed honour to the trooper's wife and lodged her in his palace, saying, 'This is a woman of sound sense and fit for matters of moment.' Then said he to the barber-cupper, 'Verily, thou hast shown worth and generosity which call for extraordinary honour.' So he commanded the trooper's house and all that was therein to be given him and bestowed on him a dress of honour and in addition fifteen thousand dinars to be paid annually. And men tell the following tale concerning
Then Al-Maamun honored me and said, "Oh uncle, Abu Ishak and Al-Abbas advised me to execute you." I replied, "They both gave you good advice, Commander of the Faithful, but you followed your own instincts and chose to ignore my fears in favor of my hopes." Al-Maamun responded, "Oh uncle, you have calmed my anger with the humility of your excuse, and I have forgiven you without making you feel indebted to anyone who interceded on your behalf." Then he knelt and prayed for a long time. When he raised his head, he asked, "Oh uncle, do you know why I prostrated myself?" I answered, "Perhaps you did this to thank Allah for granting you victory over your enemy." He replied, "That wasn’t my intention, but rather to thank Allah for inspiring me to forgive you and for clearing my thoughts about you. Now tell me your story." So I shared everything that had happened with the barber, the soldier, and his wife, as well as my freed woman who had betrayed me. He called for the freed woman, who was at home waiting for her reward. When she appeared before him, he asked, "What made you betray your lord?" She replied, "Greed for money." The Caliph asked, "Do you have a child or a husband?" She answered, "No," so he ordered her to receive a hundred lashes and sentenced her to life imprisonment. Then he summoned the soldier, his wife, and the barber-surgeon, asking the soldier what had driven him to act that way. He replied, "Greed for money," and the Caliph said, "You deserve to be a barber," and directed that he be placed in a barber's shop to learn the trade. He honored the soldier's wife and housed her in his palace, saying, "This is a woman of intelligence and suitable for important matters." Then he told the barber, "Truly, you have shown worth and generosity that merit exceptional honor." He commanded that the soldier's house and everything in it be given to the barber, along with a robe of honor and an annual payment of fifteen thousand dinars. And people tell the following story about...
THE CITY OF MANY COLUMNED IRAM AND ABDULLAH SON OF ABI KILABAH.[FN#165]
It is related that Abdullah bin Abi Kilбbah went forth in quest of a she-camel which had strayed from him; and, as he was wandering in the deserts of Al-Yaman and the district of Sabб,[FN#166] behold, he came upon a great city girt by a vast castle around which were palaces and pavilions that rose high into middle air. He made for the place thinking to find there folk of whom he might ask concerning his she-camel; but, when he reached it, he found it desolate, without a living soul in it. So (quoth he) "I alighted and, hobbling my dromedary,"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Abdullah bin Abi Kilbah set out in search of a she-camel that had wandered off. As he roamed the deserts of Al-Yaman and the area of Saba, he stumbled upon a large city surrounded by a massive castle, with palaces and pavilions towering high into the sky. He headed toward the city, hoping to find people who could give him information about his she-camel. However, when he arrived, he discovered it was deserted, with not a single person around. So he said, "I got off and tied up my dromedary,"—And Shahrazad saw the dawn break and stopped speaking her allowed tale.
When it was the Two Hundred and Seventy-sixth Night,
When it was the 276th night,
She said, It hath reached me, O auspicious King, that Abdullah bin Abi Kilabah continued, "I dismounted and hobbling my dromedary, and composing my mind, entered into the city. Now when I came to the castle, I found it had two vast gates (never in the world was seen their like for size height) inlaid with all manner of jewels and jacinths, white and red, yellow and green. Beholding this I marvelled with great marvel and thought the case mighty wondrous; then entering the citadel in a flutter of fear and dazed with surprise and affright, I found it long and wide, about equalling Al-Medinah[FN#167] in point of size; and therein were lofty palaces laid out in pavilions all built of gold and silver and inlaid with many-coloured jewels and jacinths and chrysolites and pearls. And the door-leaves in the pavilions were like those of the castle for beauty; and their floors were strewn with great pearls and balls, no smaller than hazel nuts, of musk and ambergris and saffron. Now when I came within the heart of the city and saw therein no created beings of the Sons of Adam I was near swooning and dying for fear. Moreover, I looked down from the great roofs of the pavilion-chambers and their balconies and saw rivers running under them; and in the main streets were fruit-laden trees and tall palms; and the manner of their building was one brick of gold and one of silver. So I said in myself, 'Doubtless this is the Paradise promised for the world to come.' Then I loaded me with the jewels of its gravel and the musk of its dust as much as I could carry and returned to my own country, where I told the folk what I had seen. After a time the news reached Mu'бwiyah, son of Abu Sufyбn, who was then Caliph in Al-Hijaz; so he wrote to his lieutenant in San'б of Al-Yaman to send for the teller of the story and question him of the truth of the case. Accordingly the lieutenant summoned me and questioned me of my adventure and of all appertaining to it; and I told him what I had seen, whereupon he despatched me to Mu'awiyah, before whom I repeated the story of the strange sights; but he would not credit it. So I brought out to him some of the pearls and balls of musk and ambergris and saffron, in which latter there was still some sweet savour; but the pearls were grown yellow and had lost pearly colour."—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, “It has come to my attention, O noble King, that Abdullah bin Abi Kilabah continued, 'I got down from my dromedary, tied it up, and, gathering my thoughts, entered the city. When I reached the castle, I saw it had two enormous gates (the likes of which had never been seen for their size and height) inlaid with all kinds of jewels and jacinths, both white and red, yellow and green. Seeing this, I was amazed and thought it truly wondrous; then, entering the citadel in a state of fear and confusion, I found it long and wide, about the same size as Al-Medinah[FN#167]; and within were tall palaces arranged in pavilions, all made of gold and silver, inlaid with various colored jewels and jacinths and chrysolites and pearls. The doors of the pavilions were as beautiful as those of the castle; their floors were covered with large pearls and balls, no smaller than hazelnuts, made of musk, ambergris, and saffron. When I got to the heart of the city and saw no living beings among the Sons of Adam, I nearly fainted from fear. Additionally, I looked down from the grand roofs of the pavilion rooms and their balconies and saw rivers flowing beneath them; in the main streets were trees heavy with fruit and tall palm trees; and their construction was of one brick of gold and one of silver. So I thought to myself, 'Surely this is the Paradise promised for the afterlife.' Then I collected as many jewels from its gravel and musk from its dust as I could carry and returned to my homeland, where I told the people what I had seen. Eventually, the news reached Mu'awiyah, son of Abu Sufyan, who was then Caliph in Al-Hijaz; so he wrote to his lieutenant in San'a of Al-Yaman to summon the storyteller and ask him about the truth of the matter. The lieutenant called me in and asked me about my adventure and everything related to it; I told him what I had experienced, and then he sent me to Mu'awiyah, before whom I recounted the story of the strange sights; but he would not believe me. So I brought him some of the pearls and balls of musk, ambergris, and saffron, from which there was still some pleasant scent; but the pearls had turned yellow and lost their luster.'” — And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When it was the Two Hundred and Seventy-seventh Night,
When it was the 277th night,
She said, It hath reached me, O auspicious King, that Abdullah son of Abu Kilabah continued, "But the pearls were grown yellow and had lost pearly colour. Now Mu'awiyah wondered at this and, sending for Ka'ab al-Ahbar[FN#168] said to him, 'O Ka'ab, I have sent for thee to ascertain the truth of a certain matter and hope that thou wilt be able to certify me thereof.' Asked Ka'ab, 'What is it, O Commander of the Faithful?'; and Mu'awiyah answered, 'Wottest thou of any city founded by man which is builded of gold and silver, the pillars whereof are of chrysolite and rubies and its gravel pearls and balls of musk and ambergris and saffron?' He replied, 'Yes, O Commander of the Faithful, this is 'Iram with pillars decked and dight, the like of which was never made in the lands,'[FN#169] and the builder was Shaddad son of Ad the Greater.' Quoth the Caliph, 'Tell us something of its history,' and Ka'ab said, 'Ad the Greater[FN#170] had two sons, Shadнd and Shaddбd who, when their father died, ruled conjointly in his stead, and there was no King of the Kings of the earth but was subject to them. After awhile Shadid died and his brother Shaddad reigned over the earth alone. Now he was fond of reading in antique books; and, happening upon the description of the world to come and of Paradise, with its pavilions and galleries and trees and fruits and so forth, his soul moved him to build the like thereof in this world, after the fashion aforesaid. Now under his hand were an hundred thousand Kings, each ruling over an hundred thousand chiefs, commanding each an hundred thousand warriors; so he called these all before him and said to them, 'I find in ancient books and annals a description of Paradise, as it is to be in the next world, and I desire to build me its like in this world. Go ye forth therefore to the goodliest tract on earth and the most spacious and build me there a city of gold and silver, whose gravel shall be chrysolite and rubies and pearls; and for support of its vaults make pillars of jasper. Fill it with palaces, whereon ye shall set galleries and balconies and plant its lanes and thoroughfares with all manner trees bearing yellow-ripe fruits and make rivers to run through it in channels of gold and silver.' Whereat said one and all, 'How are we able to do this thing thou hast commanded, and whence shall we get the chrysolites and rubies and pearls whereof thou speakest?' Quoth he, 'What! weet ye not that the Kings of the world are subject to me and under my hand and that none therein dare gainsay my word?' Answered they, 'Yes, we know that.'"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "I've heard, O noble King, that Abdullah son of Abu Kilabah continued, 'But the pearls had turned yellow and lost their luster. Mu'awiyah was curious about this and called for Ka'ab al-Ahbar, saying, 'O Ka'ab, I've summoned you to find out the truth about something, and I hope you can confirm it for me.' Ka'ab asked, 'What is it, O Commander of the Faithful?' and Mu'awiyah replied, 'Do you know of any city founded by man that is made of gold and silver, with pillars of chrysolite and rubies, and its ground covered in pearls and musk and ambergris and saffron?' Ka'ab responded, 'Yes, O Commander of the Faithful, this is 'Iram, adorned with pillars like which has never been made on earth, and its builder was Shaddad son of Ad the Greater.' The Caliph said, 'Tell us something about its history,' and Ka'ab replied, 'Ad the Greater had two sons, Shaddad and Shaddad, who ruled together after their father passed away, and no king on earth was above them. Eventually, Shaddad died, and his brother Shaddad ruled alone. He loved to read ancient texts and came across descriptions of the afterlife and Paradise, with its pavilions, galleries, trees, and fruits. Inspired, he decided to create a similar place in this world. He commanded a hundred thousand kings, each with a hundred thousand chiefs and warriors, to gather before him and said, 'I have found in ancient texts a description of Paradise as it will be in the next world, and I want to build a version of it here. So go and find the best and largest area on earth and build me a city of gold and silver, with chrysolite and rubies and pearls for gravel, and make jasper pillars to support its ceilings. Fill it with palaces topped with galleries and balconies and plant its streets with all kinds of trees bearing ripe fruits, and make rivers flow through it in channels of gold and silver.' They all replied, 'How can we accomplish this, and where will we get the chrysolite, rubies, and pearls you speak of?' He answered, 'Don't you know that the kings of the world are under my control and none dare oppose me?' They replied, 'Yes, we know that.'"—And Shahrazad noticed the break of dawn and stopped her narration.
When it was the Two Hundred and Seventy-eighth Night,
When it was the 278th night,
She said, It hath reached me, O auspicious King, that the lieges answered, "Yes, we know that;" whereupon the King rejoined, "Fare ye then to the mines of chrysolites and rubies and pearls and gold and silver and collect their produce and gather together all of value that is in the world and spare no pains and leave naught; and take also for me such of these things as be in men's hands and let nothing escape you: be diligent and beware of disobedience." And thereupon he wrote letters to all the Kings of the world and bade them gather together whatso of these things was in their subjects' hands, and get them to the mines of precious stones and metals, and bring forth all that was therein, even from the abysses of the seas. This they accomplished in the space of 20 years, for the number of rulers then reigning over the earth was three hundred and sixty Kings, and Shaddad presently assembled from all lands and countries architects and engineers and men of art and labourers and handicraftsmen, who dispersed over the world and explored all the wastes and words and tracts and holds. At last they came to an uninhabited spot, a vast and fair open plain clear of sand-hills and mountains, with founts flushing and rivers rushing, and they said, "This is the manner of place the King commanded us to seek and ordered us to find." So they busied themselves in building the city even as bade them Shaddad, King of the whole earth in its length and breadth; leading the fountains in channels and laying the foundations after the prescribed fashion. Moreover, all the Kings of earth's several-reigns sent thither jewels and precious stones and pearls large and small and carnelian and refined gold and virgin silver upon camels by land, and in great ships over the waters, and there came to the builders' hands of all these materials so great a quantity as may neither be told nor counted nor conceived. So they laboured at the work three hundred years; and, when they had brought it to end, they went to King Shaddad and acquainted him therewith. Then said he, "Depart and make thereon an impregnable castle, rising and towering high in air, and build around it a thousand pavilions, each upon a thousand columns of chrysolite and ruby and vaulted with gold, that in each pavilion a Wazir may dwell." So they returned forthwith and did this in other twenty years; after which they again presented themselves before King Shaddad and informed him of the accomplishment of his will. Then he commanded his Wazirs, who were a thousand in number, and his Chief Officers and such of his troops and others as he put trust in, to prepare for departure and removal to Many-columned Iram, in the suite and at the stirrup of Shaddad, son of Ad, King of the World; and he bade also such as he would of his women and his Harim and of his handmaids and eunuchs make them ready for the journey. They spent twenty years in preparing for departure, at the end of which time Shaddad set out with his host.—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I’ve heard, O great King, that the people responded, 'Yes, we know that;' to which the King replied, 'Then go to the mines of chrysolites, rubies, pearls, gold, and silver and gather their treasures. Collect everything of value from the world and spare no effort; leave nothing behind. Also, bring me what these things are in the hands of men, and let nothing escape your attention: be diligent and beware of disobedience.' Following this, he wrote letters to all the Kings of the world, directing them to gather whatever they had from their subjects and send them to the mines of precious stones and metals, retrieving everything, even from the depths of the seas. They accomplished this over 20 years, as there were three hundred and sixty kings ruling the earth at that time. Shaddad then gathered architects, engineers, artists, laborers, and craftsmen from every region, who spread out across the world exploring all the lands and territories. Eventually, they discovered an uninhabited area, a vast and beautiful open plain free of sand dunes and mountains, with springs bubbling and rivers flowing. They said, 'This is the kind of place the King commanded us to find.' So they got to work on building the city just as Shaddad, King of the whole earth, had directed; leading the springs in channels and setting the foundations according to plan. Additionally, all the kings of the various regions sent jewels, precious stones, large and small pearls, carnelian, refined gold, and pure silver by camels overland and in great ships by sea, bringing such an immense quantity of materials that it couldn't be counted or conceived. They labored on the project for three hundred years, and when it was completed, they went to King Shaddad to inform him. He then said, 'Go and create an impregnable castle that soars high into the air, and build a thousand pavilions, each on a thousand columns of chrysolite and ruby, vaulted with gold, so that a Wazir can reside in each pavilion.' They promptly returned and completed this in another twenty years; after which they presented themselves again to King Shaddad to report their success. He commanded his thousand Wazirs, his Chief Officers, and those of his troops whom he trusted, to prepare for the journey to Many-columned Iram, alongside Shaddad, son of Ad, King of the World. He also instructed some of his women, harem, handmaids, and eunuchs to get ready for the journey. They spent twenty years preparing to leave, and at the end of that time, Shaddad set out with his entourage.—And Shahrazad noticed the dawn of day and stopped speaking her allowed tale."
When it was the Two Hundred and Seventy-ninth Night,
When it was the 279th Night,
She said, It hath reached me, O auspicious King, that Shaddad bin Ad fared forth, he and his host, rejoicing in the attainment of his desire till there remained but one day's journey between him and Iram of the Pillars. Then Allah sent down on him and on the stubborn unbelievers with him a mighty rushing sound from the Heavens of His power, which destroyed them all with its vehement clamour, and neither Shaddad nor any of his company set eyes on the city.[FN#171] Moreover, Allah blotted out the road which led to the city, and it stands in its stead unchanged until the Resurrection Day and the Hour of Judgement." So Mu'awiyah wondered greatly at Ka'ab al-Ahbar's story and said to him, "Hath any mortal ever made his way to that city?" He replied, "Yes; one of the companions of Mohammed (on whom be blessing and peace!) reached it, doubtless and forsure after the same fashion as this man here seated." "And (quoth Al-Sha'abi[FN#172]) it is related, on the authority of learned men of Himyar in Al-Yaman that Shaddad, when destroyed with all his host by the sound, was succeeded in his Kingship by his son Shaddad the Less, whom he left vice-regent in Hazramaut[FN#173] and Saba, when he and his marched upon Many-columned Iram. Now as soon as he heard of his father's death on the road, he caused his body to be brought back from the desert to Hazramaut and bade them hew him out a tomb in a cave, where he laid the body on a throne of gold and threw over the corpse threescore and ten robes of cloth of gold, purfled with precious stones. Lastly at his sire's head he set up a tablet of gold whereon were graven these verses,
She said, "It has come to my attention, O blessed King, that Shaddad bin Ad went out with his army, celebrating the achievement of his goal until there was just one day's journey left between him and Iram of the Pillars. Then Allah sent down a powerful, thunderous sound from the Heavens, which destroyed all of them with its fierce noise, and neither Shaddad nor any of his companions ever saw the city. Moreover, Allah erased the road that led to the city, and it remains unchanged until the Day of Resurrection and the Hour of Judgment." So Mu'awiyah was very curious about Ka'ab al-Ahbar's story and asked him, "Has any human ever managed to reach that city?" He replied, "Yes; one of the companions of Mohammed (peace be upon him) reached it, undoubtedly, in the same way as this man sitting here." "And (as Al-Sha'abi mentioned) it is reported by knowledgeable men of Himyar in Al-Yaman that when the sound brought destruction to Shaddad and his army, his son Shaddad the Less took over the kingship, whom he had appointed as vice-regent in Hazramaut and Saba when he and his men marched toward Many-columned Iram. As soon as he learned of his father's death on the road, he ordered his body to be brought back from the desert to Hazramaut and instructed them to carve out a tomb in a cave, where he placed the body on a throne of gold and covered it with seventy robes made of gold cloth, adorned with precious stones. Lastly, at his father's head, he set up a gold tablet engraved with these verses,"
'Take warning O proud, * And in length o' life vain!
I'm Shaddбd son of Ad, * Of the forts castellain;
Lord of pillars and power,* Lord of tried might and main,
Whom all earth-sons obeyed* For my mischief and bane
And who held East and West* In mine awfullest reign.
He preached me salvation * Whom God did assain,[FN#174]
But we crossed him and asked * 'Can no refuge be ta'en?'
When a Cry on us cried * From th' horizon plain,
And we fell on the field * Like the harvested grain,
And the Fixt Day await * We, in earth's bosom lain!'"
'Take heed, O proud ones, * And in the length of life, foolish!
I'm Shaddad, son of Ad, * Ruler of the mighty fortresses;
Lord of strength and power,* Master of tested might and force,
Whom all the sons of the earth obeyed* For my wickedness and curse
And who ruled the East and West* In my most terrifying reign.
He preached me salvation * Whom God did strike down,[FN#174]
But we rejected him and asked * 'Can we find no refuge?'
When a cry called out to us * From the horizon plain,
And we fell on the field * Like harvested grain,
And the Fixed Day awaits * Us, lying in the earth's embrace!'"
Al-Sa'alibi also relateth, "It chanced that two men once entered this cave and found steps at its upper end; so they descended and came to an underground chamber, an hundred cubits long by forty wide and an hundred high. In the midst stood a throne of gold, whereon lay a man of huge bulk, filling the whole length and breadth of the throne. He was covered with jewels and raiment gold-and-silver wrought, and at his head was a tablet of gold bearing an inscription. So they took the tablet and carried it off, together with as many bars of gold and silver and so forth as they could bear away." And men also relate the tale of
Al-Sa'alibi also says, "Once, two men entered this cave and found steps at the top; they went down and reached an underground chamber that was a hundred cubits long, forty wide, and a hundred high. In the center stood a golden throne, and on it lay a huge man, taking up the entire space of the throne. He was adorned with jewels and garments made of gold and silver, and at his head was a gold tablet with an inscription. They took the tablet and carried it away, along with as many bars of gold and silver as they could manage." And people also tell the story of
ISAAC OF MOSUL.
Quoth Isaac of Mosul,[FN#175] "I went out one night from Al Maamun's presence, on my way to my house; and, being taken with a pressing need to make water, I turned aside into a by-street and stood in the middle fearing lest something might hurt me, if I squatted against a wall.[FN#176] Presently, I espied something hanging down from one of the houses; so I felt it to find out what it might be and found that it was a great four-handled basket,[FN#177] covered with brocade. Said I to myself, 'There must be some reason for this,' and knew not what to think; then drunkenness led me to seat myself in the basket, and behold, the people of the house pulled me up, thinking me to be the person they expected. Now when I came to the top of the wall; lo! four damsels were there, who said to me, 'Descend and welcome and joy to thee!' Then one of them went before me with a wax candle and brought me down into a mansion, wherein were furnished sitting- chambers, whose like I had never seen save in the palace of the Caliphate. So I sat down and, after a while, the curtains were suddenly drawn from one side of the room and, behold, in came damsels walking in procession and hending hand lighted flambeaux of wax and censers full of Sumatran aloes-wood, and amongst them a young lady as she were the rising full moon. So I stood up to her and she said, 'Welcome to thee for a visitor!' and then she made me sit down again and asked me how I came thither. Quoth I, 'I was returning home from the house of an intimate friend and went astray in the dark; then, being taken in the street with an urgent call to make water, I turned aside into this lane, where I found a basket let down. The strong wine which I had drunk led me to seat myself in it and it was drawn up with me into this house, and this is my story.' She rejoined, 'No harm shall befall thee, and I hope thou wilt have cause to praise the issue of thine adventure.' Then she added, 'But what is thy condition?' I said, 'A merchant in the Baghdad bazar' and she, 'Canst thou repeat any verses?' 'Some small matter,' quoth I. Quoth she 'Then call a few to mind and let us hear some of them.' But I said, 'A visitor is bashful and timid; do thou begin.' 'True,' replied she and recited some verses of the poets, past and present, choosing their choicest pieces; and I listened not knowing whether more to marvel at her beauty and loveliness or at the charm of her style of declamation. Then said she, 'Is that bashfulness of thine gone?' and I said, 'Yes, by Allah!' so she rejoined, 'Then, if thou wilt, recite us somewhat.' So I repeated to her a number of poems by old writers, and she applauded, saying, 'By Allah, I did not think to find such culture among the trade folk, the sons of the bazar!' Then she called for food" Whereupon quoth Shahrazad's sister Dunyazad, "How pleasant is this tale and enjoyable and sweet to the ear and sound to the sense!" But she answered, "And what is this story compared with that which thou shalt hear on the morrow's night, if I be alive and the King deign spare me!" Then Shahrazad perceived the dawn of day and ceased saying her permitted say.
Quoth Isaac of Mosul,[FN#175] "One night I left Al Maamun's presence and was on my way home when I suddenly needed to pee. I stepped into a side street and hesitated by the middle, worried that squatting against a wall might put me in danger.[FN#176] Soon, I noticed something hanging down from one of the houses; I reached out to see what it was and discovered a large four-handled basket,[FN#177] covered in brocade. I thought to myself, 'There must be a reason for this,' but I couldn’t figure it out. Then the wine I had drunk led me to sit in the basket, and before I knew it, the people of the house pulled me up, thinking I was the person they were expecting. When I reached the top of the wall, I saw four young women who said to me, 'Come down, welcome, and may joy be yours!' One of them walked in front of me with a wax candle and guided me into a mansion filled with sitting rooms unlike anything I had ever seen except in the caliph's palace. I sat down, and shortly after, the curtains on one side of the room were suddenly drawn back, revealing a procession of young women carrying wax torches and censers filled with Sumatran aloes-wood, among them a young lady who looked like the full moon. I stood up to greet her, and she said, 'Welcome, dear visitor!' Then she had me sit down again and asked how I ended up there. I replied, 'I was coming home from a friend's house and got lost in the dark; then, needing to relieve myself urgently, I turned into this lane, where I found a basket lowered down. The strong wine I had consumed made me sit in it, and that’s how I was brought up into this house, and that’s my story.' She said, 'No harm will come to you, and I hope you’ll have reason to praise the outcome of your adventure.' Then she asked, 'What is your situation?' I said, 'I’m a merchant in the Baghdad bazaar,' and she replied, 'Can you recite any verses?' 'Just a little,' I said. She insisted, 'Then think of a few and let us hear them.' But I said, 'A visitor feels shy and hesitant; you start.' 'True,' she replied and recited verses from poets, both past and present, selecting their finest works; I listened, unsure whether to be more amazed by her beauty or the charm of her recitation style. Then she asked, 'Is your shyness gone now?' I said, 'Yes, by Allah!' so she replied, 'Then, if you will, recite something for us.' I recited several poems by old poets, and she praised me, saying, 'By Allah, I didn’t expect to find such knowledge among the tradespeople of the bazaar!' Then she called for food." Upon hearing this, Shahrazad's sister Dunyazad exclaimed, "How delightful, enjoyable, and sweet is this tale, pleasing to the ear and satisfying to the senses!" But she replied, "What is this story compared to what you will hear tomorrow night, if I am alive and the King spares me!" Then Shahrazad noticed the dawn breaking and stopped at her allowed moment.
When it was the Two Hundred and Eightieth Night,
When it was the 280th night,
She said, It hath reached me, O auspicious King, that Isaac of Mosul continued, "Then the damsel called for food and, when it was served to her, she fell to eating it and setting it before me; and the sitting room was full of all manner sweet-scented flowers and rare fruits, such as are never found save in Kings' houses. Presently, she called for wine and drank a cup, after which she filled another and gave it to me, saying, 'Now is the time for converse and story-telling.' So I bethought myself and began to say, 'It hath reached me that such and such things happened and there was a man who said so and so,' till I had told her a number of pleasing tales and adventures with which she was delighted and cried, ''Tis marvellous that a merchant should bear in memory such store of stories like these, for they are fit for Kings.' Quoth I, 'I had a neighbour who used to consort with Kings and carouse with them; so, when he was at leisure, I visited his house and he hath often told me what thou hast heard.' Thereupon she exclaimed 'By my life, but thou hast a good memory!' So we continued to converse thus, and as often as I was silent, she would begin, till in this way we passed the most part of the night, whilst the burning aloes-wood diffused its fragrance and I was in such case that if Al-Maamun had suspected it, he would have flown like a bird with longing for it. Then said she to me, 'Verily, thou art one of the most pleasant of men, polished, passing well-bred and polite; but there lacketh one thing.' 'What is that?' asked I, and she answered, If thou only knew how to sing verses to the lute!' I answered, 'I was passionately fond of this art aforetime, but finding I had no taste for it, I abandoned it, though at times my heart yearneth after it. Indeed, I should love to sing somewhat well at this moment and fulfil my night's enjoyment.' Then said she, 'Meseemeth thou hintest a wish for the lute to be brought?' and I, 'It is thine to decide, if thou wilt so far favour me, and to thee be the thanks.' So she called for a lute and sang a song in a voice whose like I never heard, both for sweetness of tone and skill in playing, and perfection of art. Then said she, Knowest thou who composed this air and whose are the words of this song?'"No," answered I; and she said, The words are so and so's and the air is Isaac's.' I asked 'And hath Isaac then (may I be thy sacrifice!) such a talent?' She replied, 'Bravo![FN#178] Bravo, Isaac! indeed, he excelleth in this art.' I rejoined, 'Glory be to Allah who hath given this man what he hath vouchsafed unto none other!' Then she said 'And how would it be, an thou heard this song from himself?' This wise we went on till break of day dawn, when there came to her an old woman, as she were her nurse, and said to her, 'Verily, the time is come.' So she rose in haste and said to me, 'Keep what hath passed between us to thyself; for such meetings are in confidence;'"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I've heard, O great King, that Isaac of Mosul went on, 'Then the girl called for food, and when it was served, she began to eat and share it with me. The sitting room was filled with all kinds of sweet-smelling flowers and rare fruits you only find in royal houses. Soon, she asked for wine and drank a cup, then filled another and handed it to me, saying, 'Now is the time for conversation and storytelling.' So I thought for a moment and began, 'I’ve heard that such and such happened and there was a man who said thus and so,' until I had shared with her several delightful tales and adventures that she enjoyed, exclaiming, 'It's amazing that a merchant remembers so many stories fit for kings!' I replied, 'I had a neighbor who mixed with kings and partied with them; so, when he had free time, I visited his home, and he often told me what you’ve just heard.' She then exclaimed, 'By my life, you have a great memory!' We kept talking this way, and whenever I fell silent, she would start again, and we spent most of the night like this, while the burning aloes wood filled the air with its fragrance, and I was in such a state that if Al-Maamun had suspected it, he would have flown like a bird with longing. Then she said to me, 'Truly, you are one of the most charming men; refined, well-mannered, and polite; but there’s one thing missing.' 'What is that?' I asked, and she replied, 'If only you knew how to sing to the lute!' I said, 'I used to be passionately fond of this art, but finding I had no talent for it, I gave it up, although sometimes my heart longs for it. I would love to sing well right now and enjoy the night to the fullest.' Then she said, 'It seems you're hinting that you'd like the lute to be brought?' I answered, 'It’s up to you to decide; if you wish to grant me this favor, I would be grateful.' So she called for a lute and sang a song in a voice unlike anything I had ever heard, both for its sweetness and her skill in playing and artistry. Then she asked, 'Do you know who composed this melody and whose words are in this song?' 'No,' I replied, and she said, 'The words belong to so and so, and the melody is Isaac's.' I asked, 'And does Isaac, may I be your sacrifice, have such talent?' She replied, 'Bravo! Bravo, Isaac! He truly excels at this art.' I responded, 'Glory be to Allah, who has given this man what he has not granted to anyone else!' Then she said, 'What would you think if you heard this song from him directly?' And so we continued until dawn, when an old woman came to her, like a nurse, and said, 'Indeed, the time has come.' She hurriedly rose and said to me, 'Keep what has passed between us to yourself; for such meetings are private;'"—And Shahrazad noticed the dawn breaking and stopped her storytelling.
When it was the Two Hundred and Eighty-first Night,
When it was the 281st night,
She said, It hath reached me, O auspicious King, that the damsel whispered, "'Keep what hath passed between us to thyself, for such meetings are in confidence;' and I replied, 'May I be thy ransom! I needed no charge to this.' Then I took leave of her and she sent a handmaid to show me the way and open the house door; so I went forth and returned to my own place, where I prayed the morning prayer and slept. Now after a time there came to me a messenger from Al-Maamun, so I went to him and passed the day in his company. And when the night fell I called to mind my yesternight's pleasure, a thing from which none but an ignoramus would abstain, and betook myself to the street, where I found the basket, and seating myself therein, was drawn up to the place in which I had passed the previous night. When the lady saw me, she said, 'Indeed, thou hast been assiduous;' and I answered, 'Meseemeth rather that I am neglectful.' Then we fell to discoursing and passed the night as before in general-conversation and reciting verses and telling rare tales, each in turn, till daybreak, when I wended me home; and I prayed the dawn prayer and slept. Presently there came to me a messenger from Al-Maamun; so I went to him and spent my day with him till nightfall, when the Commander of the Faithful said to me, 'I conjure thee to sit here, whilst I go out for a want and come back.' As soon as the Caliph was gone, and quite gone, my thoughts began to tempt and try me and, calling to mind my late delight, I recked little what might befal me from the Prince of True Believers. So I sprang up and turning my back upon the sitting-room, ran to the street aforesaid, where I sat down in the basket and was drawn up as before. When the lady saw me, she said, 'I begin to think thou art a sincere friend to us.' Quoth I, 'Yea, by Allah!' and quoth she, 'Hast thou made our house thine abiding-place?' I replied, 'May I be thy ransom! A guest claimeth guest right for three days and if I return after this, ye are free to spill my blood.' Then we passed the night as before; and when the time of departure drew near, I bethought me that Al Maamun would assuredly question me nor would ever be content save with a full explanation: so I said to her, 'I see thee to be of those who delight in singing. Now I have a cousin, the son of my father's brother, who is fairer than I in face and higher of rank and better of breeding; and he is the most intimate of Allah's creatures with Isaac.' Quoth she, 'Art thou a parasite[FN#179] and an importunate one?' Quoth I, 'It is for thee to decide in this matter;' and she, 'If thy cousin be as thou hast described him, it would not mislike us to make acquaintance with him.' Then, as the time was come, I left her and returned to my house, but hardly had I reached it, ere the Caliph's runners came down on me and carried me before him by main force and roughly enough."—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "I've heard, O great King, that the girl whispered, 'Keep what has passed between us to yourself, as these meetings are confidential;' and I replied, 'I’d do anything for you! I didn’t need to be told that.' Then I took my leave of her, and she sent a handmaid to show me the way and open the door of the house; so I went out and returned to my place, where I prayed the morning prayer and slept. After a while, a messenger from Al-Maamun came to me, so I went to see him and spent the day in his company. When night fell, I remembered the pleasure of the night before, something no one but a fool would miss out on, and I headed to the street, where I found the basket, sat down inside, and was lifted up to the place where I had spent the previous night. When the lady saw me, she said, 'You’ve certainly been dedicated;' and I answered, 'I think it's more like I'm neglectful.' Then we started talking and spent the night as before, sharing general conversation, reciting poetry, and telling interesting stories, taking turns until dawn, when I headed home, prayed the dawn prayer, and slept. Soon after, a messenger from Al-Maamun came to me again, so I went to him and spent my day until nightfall, when the Commander of the Faithful said to me, 'I ask you to stay here while I step out for a moment and then I’ll be back.' As soon as the Caliph left, my thoughts began to tempt me, and remembering the joy I had just experienced, I didn’t care much about what could happen from the Prince of True Believers. So I jumped up, turned my back on the sitting room, and ran to the same street, where I sat down in the basket and was lifted up as before. When the lady saw me, she said, 'I’m starting to think you are a true friend to us.' I said, 'Yes, by Allah!' and she asked, 'Have you made our house your home?' I replied, 'I would do anything for you! A guest has the right of a guest for three days, and if I return after that, you can do whatever you want with me.' Then we spent the night as before; and when it was nearly time for me to leave, I realized that Al-Maamun would surely ask me questions and wouldn’t be satisfied without a full explanation. So I said to her, 'I see you enjoy singing. Now, I have a cousin, my father's brother's son, who is better looking than me, of higher rank, and better bred; he is very close to Isaac.' She replied, 'Are you being a sycophant and pushy?' I said, 'It's up to you to decide this matter;' and she replied, 'If your cousin is as you describe, we wouldn’t mind getting to know him.' Then, when the time came, I left her and returned home, but hardly had I reached it when the Caliph's men swooped in on me and forcibly took me before him, rather roughly." — And Shahrazad knew it was dawn and ceased to tell her tale.
When it was the Two Hundred and Eighty-second Night,
When it was the 282nd Night,
She said, It hath reached me, O auspicious King, that Isaac of Mosul continued, "And hardly had I reached my house ere the Caliph's runners came down upon me and carried me before him by main force and roughly enough. I found him seated on a chair, wroth with me, and he said to me, 'O Isaac, art thou a traitor to thine allegiance?' replied I, 'No, by Allah, O Commander of the Faithful!' and he rejoined, 'What hast thou then to say? tell me the whole truth;' and I, 'Yes, I will, but in private.' So he signed to his attendants, who withdrew to a distance, and I told him the case, adding, 'I promised her to bring thee,' and he said, 'Thou didst well.' Then we spent the day in our usual-pleasures, but Al-Maamun's heart was taken up with her, and hardly was the appointed time come, when we set out. As we went along, I cautioned him, saying, 'Look that thou call me not by my name before her; and I will demean myself like thine attendant.' And having agreed upon this, we fared forth till we came to the place, where we found two baskets hanging ready. So we sat down in them and were drawn up to the usual-place, where the damsel came forward and saluted us. Now when Al Maamun saw her, he was amazed at her beauty and loveliness; and she began to entertain him with stories and verses. Presently, she called for wine and we fell to drinking she paying him special attention and he repaying her in kind. Then she took the lute and sang these verses,
She said, "I've heard, O gracious King, that Isaac of Mosul continued, 'As soon as I got home, the Caliph's messengers burst in on me and dragged me before him forcefully and rather harshly. I found him sitting on a chair, angry with me, and he said, "O Isaac, are you a traitor to your loyalty?" I replied, "No, by Allah, O Commander of the Faithful!" He asked, "Then what do you have to say? Tell me the whole truth." I said, "Yes, I will, but in private." He signaled for his attendants to step back, and I explained the situation, adding, "I promised her I would bring you," to which he replied, "You did well." Then we spent the day enjoying our usual pastimes, but Al-Maamun's thoughts were consumed by her. As soon as the appointed time arrived, we set out. On our way, I warned him, saying, "Make sure you don't call me by my name in front of her; I will act like your servant." After we agreed on this, we continued until we reached the location, where we found two baskets hanging ready. We sat down in them and were lifted to the usual spot, where the young woman approached us and greeted us. When Al-Maamun saw her, he was struck by her beauty and grace, and she began entertaining him with stories and poetry. Soon enough, she requested wine, and we started drinking, with her giving him special attention and him returning the favor. Then she picked up the lute and sang these verses,"
'My lover came in at the close of night, * I rose till he sat and
remained upright;
And said 'Sweet heart, hast thou come this hour? * Nor feared on
the watch and ward to 'light:'
Quoth he 'The lover had cause to fear, * But Love deprived him of
wits and fright.'
'My lover came in at the end of the night, * I stood up until he sat and
stayed upright;
And said, 'Sweetheart, have you come at this hour? * Didn't you fear the
watch and guard to light?'
He replied, 'The lover had reason to be scared, * But Love stole away his
wits and fright.'
And when she ended her song she said to me, 'And is thy cousin also a merchant?' I answered, 'Yes,' and she said, 'Indeed, ye resemble each other nearly.' But when Al-Maamun had drunk three pints,[FN#180] he grew merry with wine and called out, saying, 'Ho, Isaac!' And I replied, 'Labbayk, Adsum, O Commander of the Faithful,' whereupon quoth he, 'Sing me this air.' Now when the young lady learned that he was the Caliph, she withdrew to another place and disappeared; and, as I had made an end of my song, Al-Maamun said to me, 'See who is the master of this house', whereupon an old woman hastened to make answer, saying, 'It belongs to Hasan bin Sahl.'[FN#181] 'Fetch him to me,' said the Caliph. So she went away and after a while behold, in came Hasan, to whom said Al-Maamun 'Hast thou a daughter?' He said, 'Yes, and her name is Khadijah.' Asked the Caliph, 'Is she married?' Answered Hasan, 'No, by Allah!' Said Al-Maamun, Then I ask her of thee in marriage.' Replied her father, 'O Commander of the Faithful, she is thy handmaid and at thy commandment.' Quoth Al-Maamun, 'I take her to wife at a present settlement of thirty thousand dinars, which thou shalt receive this very morning, and, when the money has been paid thee, do thou bring her to us this night.' And Hasan answered, 'I hear and I obey.' Thereupon we went forth and the Caliph said to me, 'O Isaac, tell this story to no one.' So I kept it secret till Al-Maamun's death. Surely never did man's life gather such pleasures as were mine these four days' time, whenas I companied with Al-Maamun by day and Khadijah by night; and, by Allah, never saw I among men the like of Al-Maamun nor among women have I ever set eyes on the like of Khadijah; no, nor on any that came near her in lively wit and pleasant speech! And Allah is All knowing. But amongst stories is that of
And when she finished her song, she said to me, "Is your cousin also a merchant?" I replied, "Yes," and she said, "You both look quite alike." But when Al-Maamun had drunk three pints, he got cheerful from the wine and called out, "Hey, Isaac!" I answered, "Here I am, O Commander of the Faithful," and he said, "Sing me that tune again." When the young lady realized he was the Caliph, she moved to another spot and disappeared. After I finished my song, Al-Maamun said to me, "Find out who owns this house," and an old woman quickly responded, "It belongs to Hasan bin Sahl." "Bring him to me," said the Caliph. She left, and soon Hasan came in. Al-Maamun asked him, "Do you have a daughter?" He replied, "Yes, her name is Khadijah." The Caliph then asked, "Is she married?" Hasan said, "No, by God!" Al-Maamun then declared, "I want to marry her." Hasan replied, "O Commander of the Faithful, she is your servant and at your command." Al-Maamun said, "I will take her as my wife for a bride price of thirty thousand dinars, which you will receive this very morning, and once you have been paid, bring her to us tonight." Hasan said, "I will do as you ask." We then left, and the Caliph said to me, "O Isaac, tell no one about this." So I kept it a secret until Al-Maamun's death. Truly, never in a man's life did he experience such pleasures as I did during those four days, spending the day with Al-Maamun and the night with Khadijah; and, by God, I’ve never seen anyone like Al-Maamun among men, nor anyone like Khadijah among women, nor anyone who could match her in sharp wit and delightful conversation! And God knows best. But among the tales is the one about
THE SWEEP AND THE NOBLE LADY.
During the season of the Meccan pilgrimage, whilst the people were making circuit about the Holy House and the place of compassing was crowded, behold, a man laid hold of the covering of the Ka'abah[FN#182] and cried out, from the bottom of his heart, saying, 'I beseech thee, O Allah, that she may once again be wroth with her husband and that I may know her!' A company of the pilgrims heard him and seized him and carried him to the Emir of the pilgrims, after a sufficiency of blows; and, said they, 'O Emir, we found this fellow in the Holy Places, saying thus and thus.' So the Emir commanded to hang him; but he cried, 'O Emir, I conjure thee, by the virtue of the Apostle (whom Allah bless and preserve!), hear my story and then do with me as thou wilt.' Quoth the Emir, 'Tell thy tale forthright.' 'Know then, O Emir,' quoth the man, 'that I am a sweep who works in the sheep- slaughterhouses and carries off the blood and the offal to the rubbish-heaps outside the gates. And it came to pass as I went along one day with my ass loaded, I saw the people running away and one of them said to me, 'Enter this alley, lest haply they slay thee.' Quoth I, 'What aileth the folk running away?' and one of the eunuchs, who were passing, said to me, 'This is the Harim[FN#183] of one of the notables and her eunuchs drive the people out of her way and beat them all, without respect to persons.' So I turned aside with the donkey'"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
During the time of the Meccan pilgrimage, as people were circling around the Holy House and it was crowded, a man grabbed the covering of the Ka'bah and shouted from the depths of his heart, "I pray, O Allah, that she may once again be angry with her husband so that I may know her!" A group of pilgrims heard him, caught him, and took him to the Emir of the pilgrims after giving him a good beating. They said, "O Emir, we found this man in the Holy Places, saying such and such." The Emir ordered that he be hanged, but the man cried, "O Emir, I implore you, by the virtue of the Apostle (may Allah bless and protect him!), hear my story and then do with me as you wish." The Emir replied, "Speak your tale plainly." The man said, "Know this, O Emir, I am a cleaner who works in the slaughterhouses for sheep, carrying away the blood and waste to the dumps outside the gates. One day, as I was walking with my donkey loaded down, I saw people running away and one of them told me, 'Go into this alley, or they might kill you.' I asked, 'What’s making everyone run away?' and one of the eunuchs who were passing by said, 'This is the Harim of one of the nobles, and her eunuchs are driving people out of the way and beating them, without regard for anyone.' So I turned aside with the donkey." —And Shahrazad noticed the dawn of day and stopped her allowed story.
When it was the Two Hundred and Eighty-third Night,
When it was the 283rd Night,
She said, It hath reached me, O auspicious King, that quoth the man, "So I turned aside with the donkey and stood still awaiting the dispersal of the crowd; and I saw a number of eunuchs with staves in their hands, followed by nigh thirty women slaves, and amongst them a lady as she were a willow-wand or a thirsty gazelle, perfect in beauty and grace and amorous languor, and all were attending upon her. Now when she came to the mouth of the passage where I stood, she turned right and left and, calling one of the Castratos, whispered in his ear; and behold, he came up to me and laid hold of me, whilst another eunuch took my ass and made off with it. And when the spectators fled, the first eunuch bound me with a rope and dragged me after him till I knew not what to do; and the people followed us and cried out, saying, 'This is not allowed of Allah! What hath this poor scavenger done that he should be bound with ropes?' and praying the eunuchs, 'Have pity on him and let him go, so Allah have pity on you!' And I the while said in my mind, 'Doubtless the eunuchry seized me, because their mistress smelt the stink of the offal and it sickened her. Belike she is with child or ailing; but there is no Majesty and there is no Might save in Allah, the Glorious, the Great!' So I continued walking on behind them, till they stopped at the door of a great house; and, entering before me, brought me into a big hall—I know not how I shall describe its magnificence—furnished with the finest furniture. And the women also entered the hall; and I bound and held by the eunuch and saying to myself, 'Doubtless they will torture me here till I die and none know of my death.' However, after a while, they carried me into a neat bath-room leading out of the hall; and as I sat there, behold, in came three slave-girls who seated themselves round me and said to me, 'Strip off thy rags and tatters.' So I pulled off my threadbare clothes and one of them fell a-rubbing my legs and feet whilst another scrubbed my head and a third shampooed my body. When they had made an end of washing me, they brought me a parcel of clothes and said to me, 'Put these on'; and I answered, 'By Allah, I know not how!' So they came up to me and dressed me, laughing together at me the while; after which they brought casting-bottles full of rose-water, and sprinkled me therewith. Then I went out with them into another saloon; by Allah, I know not how to praise its splendour for the wealth of paintings and furniture therein; and entering it, I saw a person seated on a couch of Indian rattan"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "I've heard, O good King, that the man said, 'So I stepped aside with the donkey and waited for the crowd to disperse. I saw several eunuchs with staves, followed by nearly thirty female slaves, and among them was a lady who looked like a slender willow or a thirsty gazelle—she was stunningly beautiful, graceful, and exuded a charming languor, with everyone attending to her. When she reached the entrance of the passage where I stood, she looked right and left, called one of the eunuchs, and whispered in his ear. Then he approached me, grabbed me, while another eunuch took my donkey and ran off with it. As the crowd scattered, the first eunuch tied me up with a rope and pulled me along, leaving me confused about what to do. The people followed us and shouted, 'This is not allowed by Allah! What has this poor scavenger done to deserve being tied up?' They pleaded with the eunuchs, 'Have mercy on him and let him go, so Allah will have mercy on you!' Meanwhile, I thought to myself, 'Surely, the eunuch grabbed me because their mistress caught a whiff of the garbage and it disgusted her. Perhaps she is pregnant or unwell; but all power and might belong to Allah, the Glorious, the Great!' I continued walking behind them until they stopped at a large house; entering before me, they brought me into a grand hall—I can't even begin to describe its magnificence—furnished with the finest decor. The women also entered the hall, and I was bound and held by the eunuch, telling myself, 'Surely, they will torture me here until I die, and no one will know of my death.' After a while, they led me to a nice bathroom connected to the hall; as I sat there, three slave-girls entered, seated themselves around me, and said, 'Take off your rags and tatters.' So I removed my tattered clothes, and one began to rub my legs and feet while another scrubbed my head and a third shampooed my body. Once they finished cleaning me up, they brought me a set of clothes and told me, 'Put these on.' I replied, 'By Allah, I don’t know how!' They came over and dressed me, laughing together at my expense; then they brought bottles filled with rose water and sprinkled me with it. I then went out with them into another room; honestly, I couldn’t begin to praise its beauty, adorned with amazing paintings and furnishings; as I entered, I saw someone seated on a couch made of Indian rattan.'” And Shahrazad noticed the dawn of day and stopped her permitted tale.
When it was the Two Hundred and Eighty-fourth Night,
When it was the 284th Night,
She said, It hath reached me, O auspicious King, that the sweep continued, "When I entered that saloon I saw a person seated on a couch of Indian rattan, with ivory feet and before her a number of damsels. When she saw me she rose to me and called me; so I went up to her and she seated me by her side. Then she bade her slave-girls bring food, and they brought all manner of rich meats, such as I never saw in all my life; I do not even know the names of the dishes, much less their nature. So I ate my fill and when the dishes had been taken away and we had washed our hands, she called for fruits which came without stay or delay and ordered me eat of them; and when we had ended eating she bade one of the waiting-women bring the wine furniture. So they set on flagons of divers kinds of wine and burned perfumes in all the censers, what while a damsel like the moon rose and served us with wine to the sound of the smitten strings; and I drank, and the lady drank, till we were seized with wine and the whole time I doubted not but that all this was an illusion of sleep. Presently, she signed to one of the damsels to spread us a bed in such a place, which being done, she rose and took me by the hand and led me thither, and lay down and I lay with her till the morning, and as often as I pressed her to my breast I smelt the delicious fragrance of musk and other perfumes that exhaled from her and could not think otherwise but that I was in Paradise or in the vain phantasies of a dream. Now when it was day, she asked me where I lodged and I told her, 'In such a place;' whereupon she gave me leave to depart, handing to me a kerchief worked with gold and silver and containing somewhat tied in it, and took leave of me, saying, 'Go to the bath with this.' I rejoiced and said to myself, 'If there be but five coppers here, it will buy me this day my morning meal.' Then I left her, as though I were leaving Paradise, and returned to my poor crib where I opened the kerchief and found in it fifty miskals of gold. So I buried them in the ground and, buying two farthings' worth of bread and 'kitchen,'[FN#184] seated me at the door and broke my fast; after which I sat pondering my case and continued so doing till the time of afternoon, prayer, when lo! a slave-girl accosted me saying, 'My mistress calleth for thee.' I followed her to the house aforesaid and, after asking permission, she carried me into the lady, before whom I kissed the ground, and she commanded me to sit and called for meat and wine as on the previous day; after which I again lay with her all night. On the morrow, she gave me a second kerchief, with other fifty dinars therein, and I took it and going home, buried this also. In such pleasant condition I continued eight days running, going in to her at the hour of afternoon prayer and leaving her at daybreak; but, on the eighth night, as I lay with her, behold, one of her slave-girls came running in and said to me, 'Arise, go up into yonder closet.' So I rose and went into the closet, which was over the gate, and presently I heard a great clamour and tramp of horse; and, looking out of the window which gave on the street in front of the house, I saw a young man as he were the rising moon on the night of fulness come riding up attended by a number of servants and soldiers who were about him on foot. He alighted at the door and entering the saloon found the lady seated on the couch; so he kissed the ground between her hands then came up to her and kissed her hands; but she would not speak to him. However, he continued patiently to humble himself, and soothe her and speak her fair, till he made his peace with her, and they lay together that night."—And Shahrazed perceived the dawn of day and ceased saying her permitted say.
She said, "I have heard, O favorable King, that the tale continues: "When I entered that room, I saw a person sitting on a couch made of Indian rattan, with ivory feet, and in front of her were several young women. When she noticed me, she got up and called me over; I approached her, and she seated me beside her. Then she instructed her maidens to bring food, and they presented a variety of luxurious dishes that I had never seen before; I didn’t even know the names of the dishes, let alone what they were made of. So I ate my fill, and once the plates were cleared and we had washed our hands, she called for fruits that arrived promptly and told me to enjoy them. Once we finished eating, she asked one of the maidens to bring out the wine. They brought out flagons with different kinds of wine and lit incense in every censer while a girl, radiant like the moon, served us wine to the sound of music. I drank, and so did the lady, until we were both a little tipsy, and throughout it all, I was convinced this was just a dream. Soon, she nodded to one of the maidens to make a bed for us in a particular spot. Once it was done, she took my hand and led me there. We lay down together until morning, and every time I held her close, I inhaled her delightful scent of musk and other perfumes, I couldn’t help but think I was in Paradise or trapped in the wild dreams of sleep. When morning came, she asked me where I was staying, and I told her, 'In such a place.' She then allowed me to leave, handing me a handkerchief embroidered with gold and silver that held something tied inside, saying, 'Take this to the bath.' I felt grateful and thought to myself, 'If there are only five coppers inside, it will buy my breakfast today.' I departed as if I were leaving Paradise and returned to my humble home, where I opened the handkerchief to find fifty miskals of gold. I buried them in the ground and bought two farthings' worth of bread and some 'kitchen,' then sat at the door to break my fast. I pondered my situation until the afternoon prayer time when, suddenly, a slave-girl approached me and said, 'My mistress calls for you.' I followed her to the aforementioned house, and after asking for permission, she brought me to the lady. I kissed the ground in respect, and she told me to sit and ordered food and wine just like the day before; after which I spent another night with her. The next morning, she gave me another handkerchief with fifty dinars inside, which I also buried when I got home. I continued this joyful routine for eight consecutive days, visiting her during the afternoon prayer and leaving her at dawn. But on the eighth night, while I was with her, one of her slave-girls rushed in and said to me, 'Get up and go into that closet.' I stood and went into the closet over the gate, and soon I heard a loud commotion and the sound of horses. Looking out the window that faced the street in front of the house, I saw a young man, shining like the full moon, riding up with a group of servants and soldiers surrounding him. He dismounted at the door, entered the room, and found the lady on the couch; he kissed the ground between her hands and then her hands, but she refused to speak to him. Nevertheless, he patiently humbled himself, comforted her, and spoke sweetly until he won her over, and they spent that night together." — And Shahrazad noticed the dawn and stopped her story at the permitted time.
When it was the Two Hundred and Eighty-fifth Night,
When it was the 285th Night,
She said, It hath reached me, O auspicious King, that the scavenger continued, "Now when her husband had made his peace with the young lady, he lay with her that night; and next morning, the soldiers came for him and he mounted and rode away; whereupon she drew near to me and said, 'Sawst thou yonder man?' I answered, 'Yes;' and she said, 'He is my husband, and I will tell thee what befell me with him. It came to pass one day that we were sitting, he and I, in the garden within the house, and behold, he rose from my side and was absent a long while, till I grew tired of waiting and said to myself: Most like, he is in the privy. So I arose and went to the water-closet, but not finding him there, went down to the kitchen, where I saw a slave-girl; and when I enquired for him, she showed him to me lying with one of the cookmaids. Hereupon, I swore a great oath that I assuredly would do adultery with the foulest and filthiest man in Baghdad; and the day the eunuch laid hands on thee, I had been four days going round about the city in quest of one who should answer to this description, but found none fouler nor filthier than thy good self. So I took thee and there passed between us that which Allah fore ordained to us; and now I am quit of my oath.' Then she added, 'If, however, my husband return yet again to the cookmaid and lie with her, I will restore thee to thy lost place in my favours.' Now when I heard these words from her lips, what while she pierced my heart with the shafts of her glances, my tears streamed forth, till my eyelids were chafed sore with weeping, and I repeated the saying of the poet,
She said, "I’ve heard, O great King, that the scavenger continued, 'So after her husband reconciled with the young lady, he spent the night with her. The next morning, when the soldiers came for him, he mounted his horse and rode off. She then approached me and asked, ‘Did you see that man?’ I replied, ‘Yes.’ Then she said, ‘He is my husband, and I’ll tell you what happened between us. One day, we were sitting together in the garden at home, and he suddenly got up and was gone for a long time. I got tired of waiting and thought, “He’s probably in the restroom.” So I got up and went to the bathroom, but when I didn’t find him there, I went down to the kitchen. I saw a slave-girl, and when I asked about him, she pointed out that he was with one of the cookmaids. I then swore a big oath that I would definitely have an affair with the most disgusting man in Baghdad. On the day the eunuch grabbed you, I had spent four days searching the city for someone who fit that description, but I found no one filthier or more repulsive than you. So I took you, and what was meant to happen between us happened; now I’m free of my oath.’ Then she added, ‘If my husband goes back to the cookmaid and lies with her again, I will bring you back into my good graces.’ When I heard her words, while she shot piercing glances my way, my tears flowed until my eyelids were sore from crying, and I recalled the saying of the poet.
'Grant me the kiss of that left hand ten times; * And learn it
hath than right hand higher grade;[FN#185]
For 'tis but little since that same left hand * Washed off Sir
Reverence when ablution made.'
'Give me that kiss from your left hand ten times; * And know it
has a higher status than the right hand;[FN#185]
For it wasn't long ago that same left hand * Washed away Sir
Reverence during the ritual cleansing.'
Then she made them give me other fifty dinars (making in all four hundred gold pieces I had of her) and bade me depart. So I went out from her and came hither, that I might pray Allah (extolled and exalted be He!) to make her husband return to the cookmaid, that haply I might be again admitted to her favours.' When the Emir of the pilgrims heard the man's story, he set him free and said to the bystanders, 'Allah upon you, pray for him, for indeed he is excusable.'" And men also tell the tale of
Then she made them give me another fifty dinars (which made a total of four hundred gold pieces I had from her) and told me to leave. So I walked out and came here to pray to Allah (exalted and glorious be He!) to bring her husband back to the cookmaid, so that maybe I could be welcomed by her again. When the Emir of the pilgrims heard the man's story, he released him and said to the crowd, "Please, pray for him, because he is truly in a difficult situation." And people also share the story of
THE MOCK CALIPH.
It is related that the Caliph Harun al-Rashid, was one night restless with extreme restlessness, so he summoned his Wazir Ja'afar the Barmecide, and said to him, "My breast is straitened and I have a desire to divert myself to-night by walking about the streets of Baghdad and looking into folks' affairs; but with this precaution that we disguise ourselves in merchants' gear, so none shall know us." He answered, "Hearkening and obedience." They rose at once and doffing the rich raiment they wore, donned merchants' habits and sallied forth three in number, the Caliph, Ja'afar and Masrur the sworder. Then they walked from place to place, till they came to the Tigris and saw an old man sitting in a boat; so they went up to him and saluting him, said, "O Shaykh, we desire thee of thy kindness and favour to carry us a- pleasuring down the river, in this thy boat, and take this dinar to thy hire."—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
It’s said that Caliph Harun al-Rashid, one restless night, called for his Wazir Ja'afar the Barmecide and said to him, “I’m feeling anxious and I want to have some fun tonight by walking through the streets of Baghdad and seeing how people live; but let’s make sure to disguise ourselves as merchants so no one will recognize us.” He replied, “I hear and obey.” They immediately got up and changed out of their rich clothing into merchants' outfits and set out with three in total: the Caliph, Ja'afar, and Masrur the sworder. They wandered from place to place until they reached the Tigris and noticed an old man sitting in a boat; so they approached him and greeted him, saying, “O Shaykh, we kindly ask you to take us for a little pleasure down the river in your boat, and here’s a dinar for your trouble.” —And Shahrazad noticed the dawn breaking and stopped telling her story.
When it was the Two Hundred and Eighty-sixth Night,
When it was the 286th Night,
She said, It hath reached me, O auspicious King, that when they said to the old man, "We desire thee to carry us a-pleasuring in this thy boat and take this dinar;" he answered, "Who may go a- pleasuring on the Tigris? The Caliph Harun al-Rashid every night cometh down Tigris stream in his state-barge[FN#186] and with him one crying aloud: 'Ho, ye people all, great and small, gentle and simple, men and boys, whoso is found in a boat on the Tigris by night, I will strike off his head or hang him to the mast of his craft!' And ye had well nigh met him; for here cometh his carrack." But the Caliph and Ja'afar said, "O Shaykh, take these two dinars, and run us under one of yonder arches, that we may hide there till the Caliph's barge have passed." The old man replied, "Hand over your gold and rely we on Allah, the Almighty!" So he took the two dinars and embarked them in the boat; and he put off and rowed about with them awhile, when behold, the barge came down the river in mid-stream, with lighted flambeaux and cressets flaming therein. Quoth the old man, "Did not I tell you that the Caliph passed along the river every night?"; and ceased not muttering, "O Protector, remove not the veils of Thy protection!" Then he ran the boat under an arch and threw a piece of black cloth over the Caliph and his companions, who looked out from under the covering and saw, in the bows of the barge, a man holding in hand a cresset of red gold which he fed with Sumatran lign-aloes and the figure was clad in a robe of red satin, with a narrow turband of Mosul shape round on his head, and over one of his shoulders hung a sleeved cloak[FN#187] of cramoisy satin, and on the other was a green silk bag full of the aloes-wood, with which he fed the cresset by way of firewood. And they sighted in the stern another man, clad like the first and bearing a like cresset, and in the barge were two hundred white slaves, standing ranged to the right and left; and in the middle a throne of red gold, whereon sat a handsome young man, like the moon, clad in a dress of black, embroidered with yellow gold. Before him they beheld a man, as he were the Wazir Ja'afar, and at his head stood an eunuch, as he were Masrur, with a drawn sword in his hand; besides a score of cup-companions. Now when the Caliph saw this, he turned and said, "O Ja'afar," and the Minister replied, "At thy service, O Prince of True Believers." Then quoth the Caliph, "Belike this is one of my sons, Al Amin or Al-Maamun." Then he examined the young man who sat on the throne and finding him perfect in beauty and loveliness and stature and symmetric grace, said to Ja'afar, "Verily, this young man abateth nor jot nor tittle of the state of the Caliphate! See, there standeth before him one as he were thyself, O Ja'afar; yonder eunuch who standeth at his head is as he were Masrur and those courtiers as they were my own. By Allah, O Ja'afar, my reason is confounded and I am filled with amazement this matter!"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "I have heard, O great King, that when they asked the old man, 'We want you to take us for a joyride in your boat and here is a dinar for you,' he replied, 'Who can go out for pleasure on the Tigris? Caliph Harun al-Rashid comes down the river every night in his state barge, with someone shouting: "Hey everyone, big and small, gentle and simple, men and boys! If anyone is found in a boat on the Tigris at night, I will cut off their head or hang them to the mast!" You almost ran into him; here comes his ship.' But the Caliph and Ja'afar said, 'O Shaykh, take these two dinars and take us under one of those arches, so we can hide until the Caliph's barge passes.' The old man responded, 'Give me your gold and trust in Allah, the Almighty!' So he took the two dinars and set them in the boat; then he pushed off and floated around with them for a while, when suddenly, the barge appeared in mid-stream, shining with lights and torches. The old man said, 'Did I not tell you that the Caliph comes down the river every night?' and kept muttering, 'O Protector, do not lift the veils of Your protection!' Then he steered the boat under an arch and threw a piece of black cloth over the Caliph and his companions. They looked out from under the covering and saw at the front of the barge a man holding a cresset of red gold, feeding it with Sumatran lign-aloes. The man wore a red satin robe, a narrow turban from Mosul on his head, and over one shoulder draped a sleeved cloak of deep red satin, while on the other side hung a green silk bag full of aloes-wood, which he used as fuel for the cresset. They noticed another man in the back, dressed similarly and carrying another cresset, and in the barge were two hundred white slaves, lined up on either side. In the center was a throne of red gold, where a handsome young man, resembling the moon, sat in a black outfit embroidered with yellow gold. Before him was a man, as if he were Wazir Ja'afar, and a eunuch stood at his head, looking like Masrur, with a drawn sword in hand; beside them were about twenty companions. When the Caliph saw this, he turned to Ja'afar and said, 'O Ja'afar,' and the Minister replied, 'At your service, O Prince of True Believers.' The Caliph then said, 'This could be one of my sons, Al Amin or Al-Maamun.' He examined the young man on the throne, finding him flawless in beauty, elegance, and poise, and said to Ja'afar, 'Truly, this young man is not lacking in the stature of the Caliphate! Look, standing before him is someone like you, O Ja'afar; that eunuch by his side is as if he were Masrur, and those courtiers resemble my own. By Allah, O Ja'afar, my mind is boggled, and I am filled with wonder at this!'—And Shahrazad noticed the dawn breaking and stopped sharing her tale."
When it was the Two Hundred and Eighty-seventh Night,
When it was the 287th Night,
She said, It hath reached me, O auspicious King, that when the Caliph saw this spectacle his reason was confounded and he cried, "By Allah, I am filled with amazement at this matter!" and Ja'afar replied, "And I also, by Allah, O Commander of the Faithful." Then the barge passed on and disappeared from sight whereupon the boatman pushed out again into the stream, saying, "Praised be Allah for safety, since none hath fallen in with us!" Quoth the Caliph, "O old man, doth the Caliph come down the Tigris-river every night?" The boatman answered, "Yes, O my lord; and on such wise hath he done every night this year past." "O Shaykh," rejoined Al-Rashid, "we wish thee of thy favour to await us here to-morrow night and we will give thee five golden dinars, for we are stranger folk, lodging in the quarter Al-Khandak, and we have a mind to divert ourselves." Said the oldster, "With joy and good will!" Then the Caliph and Ja'afar and Masrur left the boatman and returned to the palace; where they doffed their merchants' habits and, donning their apparel of state, sat down each in his several-stead; and came the Emirs and Wazirs and Chamberlains and Officers, and the Divan assembled and was crowded as of custom. But when day ended and all the folk had dispersed and wended each his own way, the Caliph said to his Wazir, "Rise, O Ja'afar, let us go and amuse ourselves by looking on the second Caliph." At this, Ja'afar and Masrur laughed, and the three, donning merchants' habits, went forth by a secret pastern and made their way through the city, in great glee, till they came to the Tigris, where they found the graybeard sitting and awaiting them. They embarked with him in the boat and hardly had they sat down before up came the mock Caliph's barge; and, when they looked at it attentively, they saw therein two hundred Mamelukes other than those of the previous night, while the link- bearers cried aloud as of wont. Quoth the Caliph, "O Wazir, had I heard tell of this, I had not believed it; but I have seen it with my own sight." Then said he to the boatman, "Take, O Shaykh' these ten dinars and row us along abreast of them, for they are in the light and we in the shade, and we can see them and amuse ourselves by looking on them, but they cannot see us." So the man took the money and pushing off ran abreast of them in the shadow of the barge,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I've heard, O noble King, that when the Caliph saw this sight, he was stunned and exclaimed, 'By Allah, I am amazed by this!' Ja'afar replied, 'I am too, by Allah, O Commander of the Faithful.' Then the barge moved on and vanished from view. The boatman then paddled back out into the current, saying, 'Thank Allah for our safety, since none of us has fallen in!' The Caliph asked, 'O old man, does the Caliph come down the Tigris every night?' The boatman answered, 'Yes, my lord; he has been doing so every night for the past year.' Al-Rashid said, 'O Shaykh, we would like you to wait for us here tomorrow night, and we will pay you five golden dinars because we are strangers staying in the Al-Khandak area, and we want to have some fun.' The old man replied, 'With pleasure!' Then the Caliph, Ja'afar, and Masrur left the boatman and returned to the palace. They removed their merchant clothes, put on their royal attire, and took their seats; soon the Emirs, Ministers, Chamberlains, and Officers arrived, and the Divan assembled and was crowded as usual. But when the day ended and everyone dispersed to their own homes, the Caliph said to his Wazir, 'Get up, O Ja'afar, let’s go and entertain ourselves by watching the mock Caliph.' Ja'afar and Masrur laughed, and the three of them, dressed as merchants, left through a secret passage and made their way through the city, feeling very happy, until they reached the Tigris, where they found the old man waiting for them. They boarded the boat, and hardly had they sat down when the mock Caliph's barge approached; when they looked closely, they saw two hundred Mamelukes on board, different from those from the previous night, while the link-bearers shouted as usual. The Caliph said, 'O Wazir, had I heard about this, I wouldn’t have believed it; but now I've seen it with my own eyes.' He then told the boatman, 'Here, O Shaykh, take these ten dinars and row us alongside them; they are in the light and we in the shade, so we can see them and enjoy watching, but they can’t see us.' The man accepted the money and pushed off, gliding alongside them in the shadow of the barge—And Shahrazad noticed the dawn was breaking and stopped telling her allowed tale.
When it was the Two Hundred and Eighty-eighth Night,
When it was the 288th Night,
She said, It hath reached me, O auspicious King, that the Caliph Harun al-Rashid said to the old man, "Take these ten dinars and row us abreast of them;" to which he replied, "I hear and I obey." And he fared with them and ceased not going in the blackness of the barge, till they came amongst the gardens that lay alongside of them and sighted a large walled enclosure; and presently, the barge cast anchor before a postern door, where they saw servants standing with a she mule saddled and bridled. Here the mock Caliph landed and, mounting the mule, rode away with his courtiers and his cup-companions preceded by the cresset-bearers crying aloud, and followed by his household which busied itself in his service. Then Harun al-Rashid, Ja'afar and Masrur landed also and, making their way through the press of servants, walked on before them. Presently, the cresset-bearers espied them and seeing three persons in merchants' habits, and strangers to the country, took offense at them; so they pointed them out and brought them before the other Caliph, who looked at them and asked, "How came ye to this place and who brought you at this tide?" They answered, "O our lord, we are foreign merchants and far from our homes, who arrived here this day and were out a- walking to-night, and behold, ye came up and these men laid hands on us and brought us to thy presence; and this is all our story." Quoth the mock Caliph, "Since ye be stranger folk no harm shall befall you; but had ye been of Baghdad, I had struck off your heads." Then he turned to his Wazir and said to him, "Take these men with thee; for they are our guests to-night." "To hear is to obey, O our lord," answered he; and they companied him till they came to a lofty and splendid palace set upon the firmest base; no Sultan possesseth such a place; rising from the dusty mould and upon the merges of the clouds laying hold. Its door was of Indian teak-wood inlaid with gold that glowed; and through it one passed into a royal-hall in whose midst was a jetting fount girt by a raised estrade. It was provided with carpets and cushions of brocade and small pillows and long settees and hanging curtains; it was furnished with a splendour that dazed the mind and dumbed the tongue, and upon the door were written these two couplets,
She said, "I have heard, O great King, that Caliph Harun al-Rashid told the old man, 'Take these ten dinars and row us alongside them;' to which he replied, 'I hear and I obey.' He went with them and continued moving through the darkness of the barge until they reached the gardens beside them and saw a large walled enclosure. Soon, the barge anchored before a side door where they saw servants standing with a saddled and bridled she-mule. The mock Caliph disembarked and mounted the mule, riding away with his courtiers and drinking companions, preceded by the torchbearers shouting aloud, and followed by his household busy with his service. Then Harun al-Rashid, Ja'afar, and Masrur also landed and pushed their way through the crowd of servants, walking ahead of them. Eventually, the torchbearers spotted them and, seeing three men in merchant's clothes who were strangers to the country, felt offended and pointed them out, bringing them before the other Caliph. He looked at them and asked, 'How did you come to this place, and who brought you here at this time?' They answered, 'O our lord, we are foreign merchants far from our homes who arrived today and were out for a walk tonight when you came and these men grabbed us and brought us to your presence; that is our entire story.' The mock Caliph said, 'Since you are strangers, no harm will come to you; but if you had been from Baghdad, I would have ordered your heads cut off.' Then he turned to his Wazir and said, 'Take these men with you; they are our guests tonight.' 'To hear is to obey, O our lord,' he answered, and they accompanied him until they reached a tall and magnificent palace built on a solid base; no Sultan possesses such a place, rising from the dusty ground and touching the clouds. Its door was made of Indian teak wood inlaid with glowing gold, and through it one entered a royal hall where a fountain spouted in the center, surrounded by a raised platform. It was furnished with carpets, brocade cushions, small pillows, long sofas, and hanging curtains; the splendor of it dazzled the mind and left one speechless. On the door were written these two couplets,
"A Palace whereon be blessings and praise! * Which with all their
beauty have robed the Days:
Where marvels and miracle-sights abound, * And to write its
honours the pen affrays."
"A palace full of blessings and praise! * That has dressed the days in all their
beauty:
Where wonders and miraculous sights are everywhere, * And to record its
honors makes the pen hesitate."
The false Caliph entered with his company, and sat down on a throne of gold set with jewels and covered with a prayer carpet of yellow silk; whilst the boon-companions took their seats and the sword bearer of high works stood before him. Then the tables were laid and they ate; after which the dishes were removed and they washed their hands and the wine-service was set on with flagons and bowls in due order. The cup went round till it came to the Caliph, Harun al-Rashid, who refused the draught, and the mock Caliph said to Ja'afar, "What mattereth thy friend that he drinketh not?" He replied, "O my lord, indeed 'tis a long while he hath drunk naught of this." Quoth the sham Caliph, "I have drink other than this, a kind of apple-wine,[FN#188] that will suit thy companion." So he bade them bring the cider which they did forthright; when the false Caliph, coming up to Harun al-Rashid, said to him, "As often as it cometh to thy turn drink thou of this." Then they continued to drink and make merry and pass the cup till the wine rose to their brains and mastered their wits;—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
The false Caliph entered with his entourage and took his seat on a golden throne decorated with jewels and covered with a yellow silk prayer carpet. His companions settled in around him while the sword bearer stood in front. Then they set the tables, and they ate. Afterward, the dishes were cleared, they washed their hands, and the wine was served, arranged with flagons and bowls properly. The cup circulated until it reached Caliph Harun al-Rashid, who declined to drink. The fake Caliph asked Ja'afar, "What's wrong with your friend? Why isn't he drinking?" Ja'afar replied, "Oh my lord, it's been a long time since he had any of this." The sham Caliph said, "I have something else, a type of apple wine, that will suit your companion." He ordered them to bring the cider, which they did immediately. Then the false Caliph approached Harun al-Rashid and said, "Whenever it's your turn, drink this." They continued to drink, enjoy themselves, and pass the cup until the wine went to their heads and clouded their minds; and Shahrazad noticed the break of dawn and stopped speaking her allowed words.
When it was the Two Hundred and Eighty-ninth Night,
When it was the 289th Night,
She said, It hath reached me, O auspicious King, that the false Caliph and his co sitters sat at their cups and gave not over drinking till the wine rose to their brains and mastered their wits; and Harun al-Rashid said to the Minister, "O Ja'afar, by Allah, we have no such vessels as these. Would to Heaven I knew what manner of man this youth is!" But while they were talking privily the young man cast a glance upon them and seeing the Wazir whisper the Caliph said, "'Tis rude to whisper." He replied, "No rudeness was meant: this my friend did but say to me, 'Verily I have travelled in most countries and have caroused with the greatest of Kings and I have companied with noble captains; yet never saw I a goodlier ordering than this entertainment nor passed a more delightful night; save that the people of Baghdad are wont to say, Wine without music often leaves you sick.'"When the second Caliph heard this, he smiled pleasantly and struck with a rod he had in his hand a round gong;[FN#189] and behold, a door opened and out came a eunuch, bearing a chair of ivory, inlaid with gold glittering fiery red and followed by a damsel of passing beauty and loveliness, symmetry and grace. He set down the chair and the damsel seated herself on it, as she were the sun shining sheen in a sky serene. In her hand she had a lute of Hindu make, which she laid in her lap and bent down over it as a mother bendeth over her little one, and sang to it, after a prelude in four-and-twenty modes, amazing all wits. Then she returned to the first mode and to a lively measure chanted these couplets,
She said, "I've heard, O great King, that the false Caliph and his companions drank until the wine clouded their minds. Harun al-Rashid said to the Minister, 'O Ja'afar, by Allah, we don’t have vessels like these. I wish I knew what kind of person this young man is!' While they were speaking quietly, the young man glanced at them and noticed the Wazir whispering, so the Caliph said, 'It’s rude to whisper.' He replied, 'No offense intended: my friend just said to me, 'I've traveled through many countries, partied with the greatest Kings, and hung out with noble leaders; yet I’ve never seen a better arrangement than this gathering or spent a more delightful night, except that the people of Baghdad often say, wine without music makes you feel unwell.' When the second Caliph heard this, he smiled and struck a gong with a stick he had in his hand. Then a door opened, and a eunuch entered, carrying an ivory chair inlaid with shining gold and followed by a stunningly beautiful young woman with elegance and grace. He placed the chair down, and she sat on it like the sun shining brightly in a clear sky. In her lap was a lute made in India, which she lowered as if it were a child, and sang to it after a prelude in twenty-four styles, astonishing everyone. Then she returned to the first style and sang these couplets to an upbeat tune,"
"Love's tongue within my heart speaks plain to thee, * Telling
thee clearly I am fain of thee
Witness the fevers of a tortured heart, * And ulcered eyelid
tear-flood rains for thee
God's fate o'ertaketh all created things! * I knew not love till
learnt Love's pain of thee."
"Love's voice in my heart speaks directly to you, * Clearly telling
you that I long for you
Look at the struggles of a tormented heart, * And the tears
that pour down for you
God's fate affects everything created! * I didn’t know love until
I felt Love's pain for you."
Now when the mock Caliph heard these lines sung by the damsel, he cried with a great cry and rent his raiment to the very skirt, whereupon they let down a curtain over him and brought him a fresh robe, handsomer than the first. He put it on and sat as before, till the cup came round to him, when he struck the gong a second time and lo! a door opened and out of it came a eunuch with a chair of gold, followed by a damsel fairer than the first, bearing a lute, such as would strike the envious mute. She sat down on the chair and sang to her instrument these two couplets,
Now, when the fake Caliph heard the girl sing these lines, he let out a loud cry and tore his clothes all the way to the hem. They then lowered a curtain over him and brought him a new robe that was nicer than the first one. He put it on and sat as he had before, until the cup came around to him. Then he struck the gong again, and suddenly a door opened. A eunuch came out carrying a golden chair, followed by a girl even more beautiful than the first, who was holding a lute that could make anyone envious silent. She sat down on the chair and sang these two couplets to her instrument,
"How patient bide, with love in sprite of me, * And tears in
tempest[FN#190] blinding sight of me?
By Allah, life has no delight of me! * How gladden heart whose
core is blight of me?"
"How patiently do I wait, with love guiding me, * And tears in
the storm clouding my sight?
By God, life brings me no joy! * How can a heart rejoice when its
core is withered?"
No sooner had the youth heard this poetry than he cried out with a loud cry and rent his raiment to the skirt: whereupon they let down the curtain over him and brought him another suit of clothes. He put it on and, sitting up as before, fell again to cheerful talk, till the cup came round to him, when he smote once more upon the gong and out came a eunuch with a chair, followed by a damsel fairer than she who forewent her. So she sat down on the chair, with a lute in her hand, and sang thereto these couplets,
No sooner had the young man heard this poem than he shouted loudly and tore his clothes at the hem: then they lowered the curtain around him and brought him another outfit. He put it on and, sitting up as before, started chatting cheerfully again, until the cup was passed to him. When it was, he struck the gong once more, and a eunuch came out with a chair, followed by a girl even more beautiful than the one before her. She sat down on the chair, holding a lute, and sang these couplets,
"Cease ye this farness; 'bate this pride of you, * To whom my
heart clings, by life-tide of you!
Have ruth on hapless, mourning, lover-wretch, * Desire-full,
pining, passion-tried of you:
Sickness hath wasted him, whose ecstasy * Prays Heaven it may be
satisfied of you:
Oh fullest moons[FN#191] that dwell in deepest heart! * How can I
think of aught by side of you?"
"Stop this distance; Lower your pride, * To whom my
heart clings, by the essence of you!
Have mercy on this unfortunate, grieving lover, * Full of desire,
longing, and tried by passion for you:
Sickness has worn him down, whose joy * Prays that Heaven may
be fulfilled by you:
Oh, brightest moons[FN#191] that dwell in the deepest heart! * How can I
think of anything besides you?"
Now when the young man heard these couplets, he cried out with a great cry and rent his raiment, whereupon they let fall the curtain over him and brought him other robes. Then he returned to his former case with his boon-companions and the bowl went round as before, till the cup came to him, when he struck the gong a fourth time and the door opening, out came a page-boy bearing a chair followed by a damsel. He set the chair for her and she sat down thereon and taking the lute, tuned it and sang to it these couplets,
Now, when the young man heard these verses, he shouted loudly and tore his clothes. They then dropped the curtain over him and brought him other garments. He returned to his previous state with his friends, and the bowl was passed around like before, until it reached him. He struck the gong a fourth time, and when the door opened, a page boy came out carrying a chair, followed by a young woman. He placed the chair for her, and she sat down, took the lute, tuned it, and sang these verses.
"When shall disunion and estrangement end? * When shall my bygone
joys again be kenned?
Yesterday we were joined in same abode; * Conversing heedless of
each envious friend:[FN#192]
Trickt us that traitor Time, disjoined our lot * And our waste
home to desert fate condemned:
Wouldst have me, Grumbler! from my dearling fly? * I find my
vitals blame will not perpend:
Cease thou to censure; leave me to repine; * My mind e'er findeth
thoughts that pleasure lend.
O Lords[FN#193] of me who brake our troth and plight, * Deem not
to lose your hold of heart and sprite!"
"When will the separation and distance end? * When will my past joys be recognized again?
Yesterday, we were living in the same place; * Talking without a care about each jealous friend:[FN#192]
That traitor Time tricked us, tearing us apart * And sending our empty home to a doomed fate:
Do you want me, Grumbler! to leave my love? * I find my feelings and blame can't be ignored:
Stop criticizing; let me mourn; * My mind always finds thoughts that bring me pleasure.
O Lords[FN#193] who broke our promise and commitment, * Don't think you can lose your hold on my heart and soul!"
When the false Caliph heard the girl's song, he cried out with a loud outcry and rent his raiment,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When the fake Caliph heard the girl's song, he shouted loudly and ripped his clothes—and Shahrazad noticed the break of dawn and stopped telling her story.
When it was the Two Hundred and Ninetieth Night,
When it was the Two Hundred and Ninetieth Night,
She said, When the false Caliph heard the girl's song, he cried with a loud outcry and rent his raiment and fell to the ground fainting; whereupon they would have let down the curtain over him, as of custom; but its cords stuck fast and Harun al-Rashid, after considering him carefully, saw on his body the marks of beating with palm-rods and said to Ja'afar, "By Allah, he is a handsome youth, but a foul thief!" "Whence knowest thou that, O Commander of the Faithful?" asked Ja'afar, and the Caliph answered, "Sawest thou not the whip-scars on his ribs?" Then they let fall the curtain over him and brought him a fresh dress, which he put on and sat up as before with his courtiers and cup- companions. Presently he saw the Caliph and Ja'afar whispering together and said to them, "What is the matter, fair sirs?" Quoth Ja'afar, "O my lord, all is well,[FN#194] save that this my comrade, who (as is not unknown to thee) is of the merchant company and hath visited all the great cities and countries of the world and hath consorted with kings and men of highest consideration, saith to me: 'Verily, that which our lord the Caliph hath done this night is beyond measure extravagant, never saw I any do the like doings in any country; for he hath rent such and such dresses, each worth a thousand dinars and this is surely excessive unthriftiness.'" Replied the second Caliph, "Ho thou, the money is my money and the stuff my stuff, and this is by way of largesse to my suite and servants; for each suit that is rent belongeth to one of my cup-companions here present, and I assign to them with each suit of clothes the sum of five hundred dinars." The Wazir Ja'afar replied, "Well is whatso thou doest, O our lord," and recited these two couplets,
She said, "When the false Caliph heard the girl's song, he shouted loudly, tore his clothes, and fainted on the ground. They were about to pull the curtain over him, as was the custom, but the cords got stuck. Harun al-Rashid, after examining him closely, noticed the marks of beating from palm rods on his body and said to Ja'afar, 'By Allah, he's a handsome young man, but a terrible thief!' 'How do you know that, O Commander of the Faithful?' Ja'afar asked, and the Caliph replied, 'Did you not see the whip marks on his ribs?' They then lowered the curtain over him and brought him a fresh outfit, which he put on and sat up again with his courtiers and drinking companions. Soon he saw the Caliph and Ja'afar whispering together and asked them, 'What's going on, gentlemen?' Ja'afar responded, 'O my lord, everything is fine, except that this my friend, who is part of the merchant group and has traveled to all the great cities and regions of the world and has associated with kings and highly regarded individuals, says to me: 'Truly, what our lord the Caliph has done tonight is incredibly extravagant; I have never seen anything like this anywhere; he has torn such and such outfits, each worth a thousand dinars, and this is certainly excessive wastefulness.' The second Caliph replied, 'Listen here, the money is mine, and the clothes are mine; this is just a gift for my entourage and staff; each outfit that is torn belongs to one of my drinking companions present here, and I will give each of them five hundred dinars along with their suit of clothes.' The Wazir Ja'afar replied, 'What you do is well, O our lord,' and then recited these two couplets."
"Virtue in hand of thee hath built a house, * And to mankind thou
dost thy wealth expose:
If an the virtues ever close their doors, * That hand would be a
key the lock to unclose."
"Virtue in your hands has built a home, * And to humanity you
share your wealth:
If ever the virtues close their doors, * That hand would be a
key to unlock them."
Now when the young man heard these verses recited by the Minister Ja'afar, he ordered him to be gifted with a thousand dinars and a dress of honour. Then the cup went round among them and the wine was sweet to them; but, after a while quoth the Caliph to Ja'afar, "Ask him of the marks on his sides, that we may see what he will say by way of reply." Answered Ja'afar, "Softly, O my lord, be not hasty and soothe thy mind, for patience is more becoming." Rejoined the Caliph, "By the life of my head and by the revered tomb of Al Abbas,[FN#195] except thou ask him, I will assuredly stop thy breath!" With this the young man turned towards the Minister and said to him, "What aileth thee and thy friend to be whispering together? Tell me what is the matter with you." "It is nothing save good," replied Ja'afar; but the mock Caliph rejoined, "I conjure thee, by Allah, tell me what aileth you and hide from me nothing of your case." Answered the Wazir "O my lord, verily this one here saw on thy sides the marks of beating with whips and palm-fronds and marvelled thereat with exceeding marvel, saying, 'How came the Caliph to be beaten?'; and he would fain know the cause of this." Now when the youth heard this, he smiled and said, "Know ye that my story is wondrous and my case marvellous; were it graven with needles on the eye corners, it would serve as a warner to whoso would be warned." And he sighed and repeated these couplets,
Now when the young man heard these verses recited by Minister Ja'afar, he ordered that Ja'afar be given a thousand dinars and a ceremonial robe. Then the cup went around them, and the wine tasted sweet; but after a while, the Caliph said to Ja'afar, "Ask him about the marks on his sides so we can see what he says." Ja'afar replied, "Take it easy, my lord, don't rush, and calm your mind, because patience is more fitting." The Caliph responded, "By my life and the esteemed tomb of Al Abbas, if you don’t ask him, I will surely take your breath away!" At this, the young man turned to the Minister and asked, "Why are you and your friend whispering together? Tell me what’s going on." Ja'afar said, "It’s nothing but good," but the mock Caliph insisted, "I swear to you by Allah, please tell me what’s troubling you and don’t hide anything from me." The Wazir replied, "O my lord, this one here saw the marks of whipping on your sides and was greatly astonished, saying, ‘How did the Caliph get beaten?’ and he wants to know why this happened." When the young man heard this, he smiled and said, "Know that my story is incredible and my situation is extraordinary; if it were written with needles on the corners of the eyes, it would serve as a warning to anyone who would heed it." And he sighed and recited these lines,
"Strange is my story, passing prodigy; * By Love I swear, my ways
wax strait on me!
An ye desire to hear me, listen, and * Let all in this assembly
silent be.
Heed ye my words which are of meaning deep, * Nor lies my speech;
'tis truest verity.
I'm slain[FN#196] by longing and by ardent love; * My slayer's
the pearl of fair virginity.
She hath a jet black eye like Hindi blade, * And bowиd eyebrows
shoot her archery
My heart assures me our Imam is here, * This age's Caliph, old
nobility:
Your second, Ja'afar highs, is his Wazir; * A Sahib,[FN#197]
Sahib-son of high degree:
The third is called Masrur who wields the sword: * Now, if in
words of mine some truth you see
I have won every wish by this event * Which fills my heart with
joy and gladdest greet"
"Strange is my story, passing wonder; * By Love I swear, my journey
stays straight on me!
If you want to hear me, listen, and * Let everyone in this gathering
be silent.
Pay attention to my words, which carry deep meaning, * My speech is no lie;
it’s the truest truth.
I'm killed by longing and intense love; * My killer's
the treasure of pure virginity.
She has a jet-black eye like a Hindi blade, * And her arched eyebrows
shoot like arrows.
My heart tells me our Imam is here, * This age's Caliph, old
nobility:
Your second, Ja'afar, is his Wazir; * A Sahib,
the Sahib-son of high rank:
The third is called Masrur, who wields the sword: * Now, if in
my words you see some truth,
I have achieved every desire through this event * Which fills my heart with
joy and gladness."
When they heard these words Ja'afar swore to him an ambiguous oath that they were not those he named, whereupon he laughed and said: "Know, O my lords, that I am not the Commander of the Faithful and that I do but style myself thus, to win my will of the sons of the city. My true name is Mohammed Ali, son of Ali the Jeweller, and my father was one of the notables of Baghdad, who left me great store of gold and silver and pearls and coral and rubies and chrysolites and other jewels, besides messuages and lands, Hammam-baths and brickeries, orchards and flower- gardens. Now as I sat in my shop one day surrounded by my eunuchs and dependents, behold, there came up a young lady, mounted on a she-mule and attended by three damsels like moons. Riding up to my shop she alighted and seated herself by my side and said 'Art thou Mohammed the Jeweller?' Replied I, 'Even so! I am he, thy Mameluke, thy chattel.' She asked, 'Hast thou a necklace of jewels fit for me?' and I answered, 'O my lady, I will show thee what I have; and lay all before thee and, if any please thee, it will be of thy slave's good luck; if they please thee not, of his ill fortune.' Now I had by me an hundred necklaces and showed them all to her; but none of them pleased her and she said, 'I want a better than those I have seen.' I had a small necklace which my father had bought at an hundred thousand dinars and whose like was not to be found with any of the great kings; so I said to her, 'O my lady, I have yet one necklace of fine stones fit for bezels, the like of which none possesseth, great or small. Said she, Show it to me,' so I showed it to her, and she said, 'This is what I wanted and what I have wished for all my life;' adding, 'What is its price?' Quoth I, 'It cost my father an hundred thousand dinars;' and she said, 'I will give thee five thousand dinars to thy profit.' I answered, 'O my lady, the necklace and its owner are at thy service and I cannot gainsay thee.' But she rejoined, 'Needs must thou have the profit, and I am still most grateful to thee.' Then she rose without stay or delay; and, mounting the mule in haste, said to me, 'O my lord, in Allah's name, favour us with thy company to receive the money; for this thy day with us is white as milk.'[FN#198] So I shut the shop and accompanied her, in all security, till we came to a house, on which were manifest the signs of wealth and rank; for its door was wrought with gold and silver and ultramarine, and thereon were written these two couplets,
When they heard these words, Ja'afar swore an ambiguous oath that those were not the ones he named, and then he laughed and said, "Listen, my lords, I'm not the Commander of the Faithful; I just call myself that to get what I want from the people of the city. My real name is Mohammed Ali, son of Ali the Jeweller. My father was a notable in Baghdad who left me a lot of gold, silver, pearls, coral, rubies, chrysolites, and other jewels, along with houses, land, bathhouses, brick factories, orchards, and flower gardens. One day, while I was sitting in my shop surrounded by my eunuchs and attendants, a young lady approached, riding a she-mule and followed by three beautiful maidens. She dismounted and sat next to me, asking, 'Are you Mohammed the Jeweller?' I replied, 'Yes, I am your Mameluke, your property.' She then asked, 'Do you have a necklace of jewels that suits me?' I answered, 'Oh my lady, I'll show you what I have; I’ll lay everything out for you, and if any of it pleases you, it will be my good fortune; if it doesn’t, then it will be my bad luck.' I had a hundred necklaces that I showed her, but none appealed to her, and she said, 'I want something better than what I've seen.' I had a small necklace my father bought for a hundred thousand dinars, and none of the great kings had anything like it. So I said to her, 'Oh my lady, I have one more necklace of fine stones fit for bezels, the likes of which no one possesses.' She said, 'Show it to me,' and I displayed it to her. She replied, 'This is what I've wanted and wished for all my life;' she then inquired, 'What is its price?' I said, 'It cost my father a hundred thousand dinars,' and she offered, 'I will give you five thousand dinars for your profit.' I replied, 'Oh my lady, the necklace and its owner are at your service, and I cannot deny you.' But she insisted, 'You must have the profit, and I am grateful.' Then she stood up without delay; mounting her mule quickly, she said to me, 'Oh my lord, for Allah's sake, come with us to receive the money; this day with us is as white as milk.' So, I locked up my shop and followed her, feeling safe, until we arrived at a house that clearly showed wealth and nobility; its door was adorned with gold, silver, and ultramarine, with these two couplets written on it,
'Hole, thou mansion! woe ne'er enter thee; * Nor be thine owner
e'er misused of Fate
Excellent mansion to all guests art thou, * When other mansions
to the guest are strait.'
'Oh, home, may sorrow never enter you; * Nor may your owner
ever be wronged by Fate.
You are an excellent home to all guests, * When other homes
are too small for the guest.'
The young lady dismounted and entered the house, bidding me sit down on the bench at the gate, till the money-changer should arrive. So I sat awhile, when behold, a damsel came out to me and said, 'O my lord, enter the vestibule; for it is a dishonour that thou shouldst sit at the gate.' Thereupon I arose and entered the vestibule and sat down on the settle there, and, as I sat, lo! another damsel came out and said to me, 'O my lord my mistress biddeth thee enter and sit down at the door of the saloon, to receive thy money.' I entered and sat down, nor had I sat a moment when behold, a curtain of silk which concealed a throne of gold was drawn aside, and I saw seated thereon the lady who had made the purchase, and round her neck she wore the necklace which looked pale and wan by the side of a face as it were the rounded moon; At her sight, my wit was troubled and my mind confounded, by reason of her exceeding beauty and loveliness, but when she saw me she rose from her throne and coming close up to me, said, 'O light of mine eyes, is every handsome one like thee pitiless to his mistress?' I answered, 'O my lady, beauty, all of it, is in thee and is but one of thy hidden charms.' And she rejoined, 'O Jeweller, know that I love thee and can hardly credit that I have brought thee hither.' Then she bent towards me and I kissed her and she kissed me and, as she caressed me, drew me towards her and to her breast she pressed me."—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
The young woman got down and went into the house, telling me to sit on the bench at the gate until the money-changer arrived. So I sat there for a while when, suddenly, a girl came out to me and said, 'Oh my lord, come into the vestibule; it’s not proper for you to sit at the gate.' I then got up and entered the vestibule, sitting down on the bench there. As I sat, behold! another girl came out and said to me, 'Oh my lord, my mistress asks you to come in and sit at the door of the saloon to receive your money.' I entered and sat down, and hardly had I settled when a silk curtain hiding a golden throne was pulled back, revealing the lady who had made the purchase, wearing a necklace that looked dull next to her face, which was as round and bright as the moon. At the sight of her, I was overwhelmed and astounded by her incredible beauty, but when she saw me, she rose from her throne and approached me, saying, 'Oh light of my eyes, is every handsome person like you heartless towards his mistress?' I replied, 'Oh my lady, all beauty is within you and is just one of your hidden charms.' She responded, 'Oh Jeweller, know that I love you and can hardly believe I have brought you here.' Then she leaned towards me, and I kissed her, and she kissed me back. As she embraced me, she pulled me closer to her and pressed me to her chest."—And Shahrazad noticed the dawn of day and stopped her narration.
When it was the Two Hundred and Ninety-first Night,
When it was the Two Hundred and Ninety-first Night,
She said, It hath reached me, O auspicious King, that the Jeweller continued: "Then she bent towards me and kissed and caressed me; and, as she caressed me, drew me towards her and to her breast she pressed me. Now she knew by my condition that I had a mind to enjoy her; so she said to me, 'O my lord, wouldst thou foregather with me unlawfully? By Allah, may he not live who would do the like of this sin and who takes pleasure in talk unclean! I am a maid, a virgin whom no man hath approached, nor am I unknown in the city. Knowest thou who I am?' Quoth I, 'No, by Allah, O my lady!'; and quoth she, 'I am the Lady Dunyб, daughter of Yбhyб bin Khбlid the Barmecide and sister of Ja'afar, Wazir to the Caliph.' Now as I heard this, I drew back from her, saying, 'O my lady, it is no fault of mine if I have been over- bold with thee; it was thou didst encourage me to aspire to thy love, by giving me access to thee.' She answered, 'No harm shall befal-thee, and needs must thou attain thy desire in the only way pleasing to Allah. I am my own mistress and the Kazi shall act as my guardian in consenting to the marriage contract; for it is my will that I be to thee wife and thou be to me man.' Then she sent for the Kazi and the witnesses and busied herself with making ready; and, when they came, she said to them, 'Mohammed Ali, bin Ali the Jeweller, seeketh me in wedlock and hath given me the necklace to my marriage-settlement; and I accept and consent.' So they wrote out the contract of marriage between us; and ere I went in to her the servants brought the wine-furniture and the cups passed round after the fairest fashion and the goodliest ordering; and, when the wine mounted to our heads, she ordered a damsel, a lute-player,[FN#199] to sing. So she took the lute and sang to a pleasing and stirring motive these couplets,
She said, “I've heard, O fortunate King, that the Jeweler went on: "Then she leaned in and kissed me, holding me close to her. As she embraced me, she could tell I wanted to be with her, so she said, 'O my lord, do you intend to meet with me in secret? By God, may he not live who would commit such a sin or take pleasure in dirty talk! I am a girl, a virgin whom no man has touched, and I am known in the city. Do you know who I am?' I replied, 'No, by God, O my lady!' and she said, 'I am Lady Dunyа, daughter of Yuhyа bin Khalid the Barmecide and sister of Ja'afar, the Caliph's advisor.' When I heard this, I pulled back, saying, 'O my lady, it's not my fault for being too forward with you; you encouraged my desire by allowing me to be close to you.' She responded, 'You will not be harmed, and you must achieve your desire in a way that pleases God. I am my own mistress, and the Kazi will act as my guardian to agree to the marriage contract; for I want to be your wife, and you to be my husband.' Then she called for the Kazi and witnesses and prepared for the ceremony. When they arrived, she said to them, 'Mohammed Ali, son of Ali the Jeweler, seeks to marry me and has given me the necklace as part of my dowry; I accept and agree.' So they wrote out the marriage contract between us; and just before I went in to her, the servants brought out the wine and we enjoyed it in the finest way possible. When the wine had us feeling good, she ordered a girl, a lute player, to sing. So she picked up the lute and sang some beautiful and uplifting verses.”
'He comes; and fawn and branch and moon delight these eyne *
Fie[FN#200] on his heart who sleeps o' nights without repine
Pair youth, for whom Heaven willed to quench in cheek one light,
* And left another light on other cheek bright li'en:
I fain finesse my chiders when they mention him, * As though the
hearing of his name I would decline;
And willing ear I lend when they of other speak; * Yet would my
soul within outflow in foods of brine:
Beauty's own prophet, he is all a miracle * Of heavenly grace,
and greatest shows his face for sign.[FN#201]
To prayer Bilбl-like cries that Mole upon his cheek * To ward
from pearly brow all eyes of ill design:[FN#202]
The censors of their ignorance would my love dispel * But after
Faith I can't at once turn Infidel.'
He comes; and the fawn, the branches, and the moon please these eyes *
Shame on anyone who sleeps at night without regret
Pair youth, for whom Heaven decided to light up one cheek,*
* And left another glow bright on the other cheek:
I try to be clever when my friends mention him, * As if I
want to avoid hearing his name;
And I gladly listen when they talk about others; * But my
soul would overflow with tears:
Beauty's own prophet, he is a total wonder * Of heavenly grace,
and he shows his face as the greatest sign.[FN#201]
To prayer, like Bilal, calls out the mole on his cheek * To protect
his pearly brow from all ill-intentioned eyes:[FN#202]
The critics of their ignorance would try to break my love, * But after
Faith, I can’t suddenly become an unbeliever.'
We were ravished by the sweet music she made striking the strings, and the beauty of the verses she sang; and the other damsels went on to sing and to recite one after another, till ten had so done; when the Lady Dunya took the lute and playing a lively measure, chanted these couplets,
We were captivated by the beautiful music she created on the strings and the lovely verses she sang; and the other young women continued to sing and recite one after another, until ten of them had gone. Then Lady Dunya picked up the lute and, playing an upbeat tune, sang these couplets,
'I swear by swayings of that form so fair, * Aye from thy parting
fiery
Pity a heart which burneth in thy love, * O bright as fullest
moon in blackest air!
Vouchsafe thy boons to him who ne'er will cease * In light of
wine-cup all thy charms declare,
Amid the roses which with varied hues * Are to the myrtle-
bush[FN#203] a mere despair.'
'I swear by the beauty of your form, * Ever since you left
fiery
Have mercy on a heart that burns for your love, * O bright as the fullest
moon in the darkest sky!
Grant your favors to him who will never stop * In the light of
the wine cup, all your charms are clear,
Amid the roses that come in various colors * Are just a despair compared to the myrtle-
bush[FN#203].
When she had finished her verse I took the lute from her hands and, playing a quaint and not vulgar prelude sang the following verses,
When she finished her verse, I took the lute from her hands and, playing a charming and refined prelude, sang the following lines,
'Laud to my Lord who gave thee all of loveliness; * Myself amid
thy thralls I willingly confess:
O thou, whose eyes and glances captivate mankind, * Pray that I
'scape those arrows shot with all thy stress!
Two hostile rivals water and enflaming fire * Thy cheek hath
married, which for marvel I profess:
Thou art Sa'нr in heart of me and eke Na'нm;[FN#204] * Thou agro-
dolce, eke heart's sweetest bitterness.'
'Praise to my Lord who gave you all your beauty; * I willingly admit
I am among your followers:
O you, whose eyes and looks captivate people, * Please help me
escape from the arrows fired with all your intensity!
Two rival forces, water and burning fire, * Your cheek has
married, which I truly marvel at:
You are Sa'нr in my heart and also Na'нm;[FN#204] * You are the sweet taste and the heart's bittersweet pain.'
When she heard this my song she rejoiced with exceeding joy; then, dismissing her slave women, she brought me to a most goodly place, where they had spread us a bed of various colours. She did off her clothes and I had a lover's privacy of her and found her a pearl unpierced and a filly unridden. So I rejoiced in her and never in my born days spent I a more delicious night."—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When she heard my song, she was filled with immense joy. Then, sending away her maidservants, she took me to a beautiful place where they had set up a bed with various colors. She took off her clothes, and I experienced a lover's intimacy with her, discovering her to be a precious gem untouched and a young horse never ridden. I was overjoyed with her and never in my life had a more delightful night."—And Shahrazad noticed the break of dawn and stopped her story.
When it was the Two Hundred and Ninety-second Night,
When it was the 292nd Night,
She said, It hath reached me, O auspicious King, that Mohammed bin Ali the Jeweller continued: "So I went in unto the Lady Dunya, daughter of Yahya bin Khбlid the Barmecide, and I found her a pearl unthridden and a filly unridden. So I rejoiced in her and repeated these couplets,
She said, "I've heard, O lucky King, that Mohammed bin Ali the Jeweler continued: 'So I went to see Lady Dunya, daughter of Yahya bin Khalid the Barmecide, and I found her to be an untouched pearl and an unbroken filly. I was delighted by her and recited these couplets,
'O Night here stay! I want no morning light; * My lover's face to
me is lamp and light:[FN#205]
As ring of ring-dove round his necks my arm; * And made my palm
his mouth-veil, and, twas right.
This be the crown of bliss, and ne'er we'll cease * To clip, nor
care to be in other plight.'
'O Night, please stay! I don't want the morning light; * My lover's face to
me is a lamp and light:[FN#205]
Like a ring around his neck, my arm; * And my palm
was his mouth-veil, and it felt right.
This is the crown of happiness, and we'll never stop * To embrace, nor
care to be in any other situation.'
And I abode with her a whole month, forsaking shop and family and home, till one day she said to me, 'O light of my eyes, O my lord Mohammed, I have determined to go to the Hammam to day; so sit thou on this couch and rise not from thy place, till I return to thee.' 'I hear and I obey,' answered I, and she made me swear to this; after which she took her women and went off to the bath. But by Allah, O my brothers, she had not reached the head of the street ere the door opened and in came an old woman, who said to me, 'O my lord Mohammed, the Lady Zubaydah biddeth thee to her, for she hath heard of thy fine manners and accomplishments and skill in singing.' I answered, 'By Allah, I will not rise from my place till the Lady Dunya come back.' Rejoined the old woman, 'O my lord, do not anger the Lady Zubaydah with thee and vex her so as to make her thy foe: nay, rise up and speak with her and return to thy place.' So I rose at once and followed her into the presence of the Lady Zubaydah and, when I entered her presence she said to me, 'O light of the eye, art thou the Lady Dunya's beloved?' 'I am thy Mameluke, thy chattel,' replied I. Quoth she, 'Sooth spake he who reported thee possessed of beauty and grace and good breeding and every fine quality; indeed, thou surpassest all praise and all report. But now sing to me, that I may hear thee.' Quoth I, 'Hearkening and obedience;' so she brought me a lute, and I sang to it these couplets,
And I stayed with her for a whole month, leaving behind my shop, family, and home, until one day she said to me, "Oh, light of my eyes, oh my lord Mohammed, I've decided to go to the bath today; so sit on this couch and don't get up until I return." "I hear and I obey," I replied, and she made me promise that. After that, she took her women and left for the bath. But by Allah, my brothers, she hadn't even reached the end of the street when the door opened, and an old woman came in, saying to me, "Oh my lord Mohammed, the Lady Zubaydah asks for you because she has heard of your fine manners, talents, and skill in singing." I replied, "By Allah, I will not leave my place until the Lady Dunya returns." The old woman said, "Oh my lord, don't anger the Lady Zubaydah or make her your enemy: rather, get up, speak with her, and then come back to your place." So I immediately got up and followed her into the presence of Lady Zubaydah. When I entered, she said to me, "Oh light of my eye, are you the beloved of Lady Dunya?" "I am your Mameluke, your servant," I replied. She said, "Truly, the one who told me about your beauty, grace, and good breeding spoke the truth; indeed, you exceed all praise and reputation. But now sing for me, so I may hear you." I said, "I am here to listen and obey;" then she provided me with a lute, and I sang to it these couplets,
'The hapless lover's heart is of his wooing weary grown, * And
hand of sickness wasted him till naught but skin and bone
Who should be amid the riders which the haltered camels urge, *
But that same lover whose beloved cloth in the litters wone:
To Allah's charge I leave that moon-like Beauty in your tents *
Whom my heart loves, albe my glance on her may ne'er be
thrown.
Now she is fain; then she is fierce: how sweet her coyness shows;
* Yea sweet whatever cloth or saith to lover loved one!'
The unfortunate lover's heart has grown tired of his attempts to win her over, *
and illness has wasted him away until he’s nothing but skin and bones.
Who else should be among the riders urging the tied-up camels forward,
but that same lover who longs for the woman wrapped in the litters?
I leave that moon-like beauty in your tents to Allah’s care,*
the one my heart loves, even though I may never have the chance
to gaze upon her.
Sometimes she is eager; other times she is fierce: how sweet her shyness is;
* indeed, sweet are whatever words or actions she offers to her beloved!*
When I had finished my song she said to me, 'Allah assain thy body and thy voice! Verily, thou art perfect in beauty and good breeding and singing. But now rise and return to thy place, ere the Lady Dunya come back, lest she find thee not and be wroth with thee.' Then I kissed the ground before her and the old woman forewent me till I reached the door whence I came. So I entered and, going up to the couch, found that my wife had come back from the bath and was lying asleep there. Seeing this I sat down at her feet and rubbed them; whereupon she opened her eyes and seeing me, drew up both her feet and gave me a kick that threw me off the couch,[FN#206] saying, 'O traitor, thou hast been false to thine oath and hast perjured thyself. Thou swarest to me that thou wouldst not rise from thy place; yet didst thou break thy promise and go to the Lady Zubaydah. By Allah, but that I fear public scandal, I would pull down her palace over her head!' Then said she to her black slave, 'O Sawбb, arise and strike off this lying traitor's head, for we have no further need of him.' So the slave came up to me and, tearing a strip from his skirt, bandaged with it my eyes[FN#207] and would have struck off my head;"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
When I finished my song, she said to me, "May God bless your body and your voice! Truly, you are perfect in beauty, upbringing, and singing. But now get up and return to your spot before Lady Dunya returns, or she will be angry if she finds you gone." Then I kissed the ground before her, and the old woman led me to the door from which I came. I entered and, going over to the couch, saw that my wife had returned from the bath and was lying asleep there. Seeing this, I sat down at her feet and rubbed them. When she opened her eyes and saw me, she pulled her feet away and kicked me off the couch, saying, "Oh, traitor, you have been false to your oath and betrayed me. You swore to me that you wouldn't leave your spot, yet you broke your promise and went to Lady Zubaydah. By God, if I weren't afraid of public scandal, I would tear her palace down!" Then she said to her black slave, "Oh, Sawb, get up and behead this lying traitor; we have no further need of him." The slave came up to me and, tearing a strip from his skirt, blindfolded me and was about to strike off my head—And Shahrazad noticed the dawn breaking and stopped telling her story.
When it was the Two Hundred and Ninety-third Night,
When it was the 293rd Night,
She said, It hath reached me, O auspicious King, that Mohammed the Jeweller continued: "So the slave came up to me and, tearing a strip from his skirt, bandaged with it my eyes and would have struck off my head, but all her women, great and small, rose and came up to her and said to her, 'O our lady, this is not the first who hath erred: indeed, he knew not thy humour and hath done thee no offence deserving death.' Replied she, 'By Allah, I must needs set my mark on him.' And she bade them bash me; so they beat me on my ribs and the marks ye saw are the scars of that fustigation. Then she ordered them to cast me out, and they carried me to a distance from the house and threw me down like a log. After a time I rose and dragged myself little by little to my own place, where I sent for a surgeon and showed him my hurts; and he comforted me and did his best to cure me. As soon as I was recovered I went to the Hammam and, as my pains and sickness had left me, I repaired to my shop and took and sold all that was therein. With the proceeds, I bought me four hundred white slaves, such as no King ever got together, and caused two hundred of them to ride out with me every day. Then I made me yonder barge whereon I spent five thousand gold pieces; and styled myself Caliph and appointed each of my servants to the charge of some one of the Caliph's officers and clad him in official habit. Moreover, I made proclamation, 'Whoso goeth a-pleasuring on the Tigris by night, I will strike off his head, without ruth or delay;' and on such wise have I done this whole year past, during which time I have heard no news of the lady neither happened upon any trace of her." Then wept he copiously and repeated these couplets,
She said, "I've heard, O fortunate King, that Mohammed the Jeweler went on: 'So the servant approached me and, tearing a piece from his skirt, bandaged my eyes and would have taken my head, but all her women, both great and small, rose up and went to her, saying, 'O our lady, this isn’t the first time someone has made a mistake; he truly didn't understand your sense of humor and hasn't done anything to deserve death.' She replied, 'By Allah, I must make my mark on him.' Then she ordered them to beat me, and they struck my ribs, leaving the scars you see. After that, she commanded them to throw me out, and they carried me far from the house and dropped me like a log. After a while, I got up and slowly made my way back home, where I sent for a surgeon and showed him my wounds; he comforted me and did his best to heal me. Once I recovered, I went to the Hammam, and since my pain and illness had passed, I returned to my shop and sold everything in it. With the money, I bought four hundred white slaves, more than any King has ever gathered, and had two hundred of them ride out with me every day. Then I had that barge made, on which I spent five thousand gold pieces; I called myself Caliph and assigned each of my servants a position among the Caliph's officers, dressing them in official attire. I also declared, 'Anyone who goes out enjoying the Tigris at night will lose their head, without mercy or delay;' and I have done this for the whole year since, during which I have heard no news of the lady nor found any trace of her.' Then he wept bitterly and recited these couplets,"
"By Allah! while the days endure ne'er shall forget her I, * Nor
draw to any nigh save those who draw her to me nigh
Like to the fullest moon her form and favour show to me, * Laud
to her All-creating Lord, laud to the Lord on high,
She left me full of mourning, sleepless, sick with pine and pain
* And ceaseth not my heart to yearn her mystery[FN#208] to
espy."
"By God! As long as the days go on, I will never forget her, * Nor
draw close to anyone except those who bring her close to me.
Her figure and beauty shine like the full moon, * Praise
to her Creator, praise to the Lord above,
She left me in deep sorrow, sleepless, suffering with longing and pain,
* And my heart never stops yearning to uncover her mystery."
Now when Harun al-Rashid heard the young man's story and knew the passion and transport and love lowe that afflicted him, he was moved to compassion and wonder and said, "Glory be to Allah, who hath appointed to every effect a cause!" Then they craved the young man's permission to depart; which being granted, they took leave of him, the Caliph purposing to do him justice meet, and him with the utmost munificence entreat; and they returned to the palace of the Caliphate, where they changed clothes for others befitting their state and sat down, whilst Masrur the Sworder of High Justice stood before them. After awhile, quoth the Caliph to Ja'afar, "O Wazir, bring me the young man'—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
Now, when Harun al-Rashid heard the young man's story and understood the passion and love that overwhelmed him, he felt compassion and wonder and said, "Glory be to Allah, who has assigned a cause to every effect!" Then they asked the young man for permission to leave; once he granted it, they bid him farewell, with the Caliph intending to seek justice for him and treat him with the greatest generosity. They returned to the Caliph's palace, where they changed into more fitting attire and took their seats, while Masrur, the Sword of High Justice, stood before them. After a while, the Caliph said to Ja'afar, "O Wazir, bring me the young man." And Shahrazad noticed the dawn of day and stopped telling her allowed tale.
When it was the Two hundred and Ninety-fourth Night,
When it was the Two Hundred and Ninety-Fourth Night,
She said, It hath reached me, O auspicious King, that quoth the Caliph to his Minister, "Bring me the young man with whom we were last night." "I hear and obey," answered Ja'afar and, going to the youth, saluted him, saying, "Obey the summons of the Commander of the Faithful, the Caliph Harun al-Rashid." So he returned with him to the palace, in great anxiety by reason of the summons; and, going in to the King, kissed ground before him; and offered up a prayer for the endurance of his glory and prosperity, for the accomplishment of his desires, for the continuance of his beneficence and for the cessation of evil and punishment; ordering his speech as best he might and ending by saying, "Peace be on thee, O Prince of True Believers and Protector of the folk of the Faith!" Then he repeated these two couplets,
She said, "I've heard, O blessed King, that the Caliph told his Minister, 'Bring me the young man we met last night.' 'I hear and obey,' Ja'afar replied, and then went to the young man, greeting him with, 'Answer the call of the Commander of the Faithful, the Caliph Harun al-Rashid.' So he brought him back to the palace, filled with anxiety about the summons. When he entered the King's presence, he bowed low before him and prayed for the King’s glory and success, asking for the fulfillment of his wishes, the continued generosity, and the end of evil and punishment. He spoke as best he could and concluded by saying, 'Peace be upon you, O Prince of True Believers and Guardian of the faithful!' Then he recited these two couplets,"
"Kiss thou his fingers which no fingers are; * Keys of our daily
bread those fingers ken:
And praise his actions which no actions are, * But precious
necklaces round necks of men."
"Kiss his fingers which are not really fingers; * They are the keys to our daily
bread those fingers know:
And praise his actions which are not really actions, * But precious
necklaces around the necks of men."
So the Caliph smiled in his face and returned his salute, looking on him with the eye of favour; then he bade him draw near and sit down before him and said to him, "O Mohammed Ali, I wish thee to tell me what befel thee last night, for it was strange and passing strange." Quoth the youth, "Pardon, O Commander of the Faithful, give me the kerchief of immunity, that my dread may be appeased and my heart eased." Replied the Caliph, "I promise thee safety from fear and woes." So the young man told him his story from first to last, whereby the Caliph knew him to be a lover and severed from his beloved and said to him, "Desirest thou that I restore her to thee?" "This were of the bounty of the Commander of the Faithful," answered the youth and repeated these two couplets.
So the Caliph smiled at him and returned his greeting, looking at him with favor; then he invited him to come closer and sit down in front of him and said, "O Mohammed Ali, I want you to tell me what happened to you last night, as it was strange and truly remarkable." The young man replied, "Please, O Commander of the Faithful, grant me the kerchief of immunity, so my fear can be eased and my heart can find peace." The Caliph responded, "I promise you safety from fear and troubles." So the young man shared his story from beginning to end, at which point the Caliph realized he was a lover separated from his beloved and said to him, "Would you like me to bring her back to you?" "That would be a generous act from the Commander of the Faithful," the young man answered and recited these two couplets.
"Ne'er cease thy gate be Ka'abah to mankind; * Long may its
threshold dust man's brow beseem!
That o'er all countries it may be proclaimed, * This is the Place
and thou art Ibrahim."[FN#209]
"Never stop your path to the Ka'abah for humanity; * May its
threshold dust always adorn man's brow!
So that it may be declared across all nations, * This is the Place
and you are Ibrahim."[FN#209]
Thereupon the Caliph turned to his Minister and said to him, "O Ja'afar, bring me thy sister, the Lady Dunya, daughter of the Wazir Yahya bin Khбlid!" "I hear and I obey," answered he and fetched her without let or delay. Now when she stood before the Caliph he said to her, "Doss thou know who this is?"; and she replied, "O Commander of the Faithful, how should women have knowledge of men?"[FN#210] So the Caliph smiled and said, "O Dunya this is thy beloved, Mohammed bin Ali the Jeweller. We are acquainted with his case, for we have heard the whole story from beginning to end, and have apprehended its inward and its outward; and it is no more hidden from me, for all it was kept in secrecy." Replied she, "O Commander of the Faithful, this was written in the Book of Destiny; I crave the forgiveness of Almighty Allah for the wrong I have wrought, and pray thee to pardon me of thy favour." At this the Caliph laughed and, summoning the Kazi and witnesses, renewed the marriage-contract between the Lady Dunya and her husband, Mohammed Ali son of the Jeweller, whereby there betided them, both her and him the utmost felicity, and to their enviers mortification and misery. Moreover, he made Mohammed Ali one of his boon-companions, and they abode in joy and cheer and gladness, till there came to them the Destroyer of delights and the Sunderer of societies. And men also relate the pleasant tale of
Then the Caliph turned to his Minister and said, "Oh Ja'afar, bring me your sister, Lady Dunya, daughter of the Wazir Yahya bin Khalid!" "I hear and obey," he replied, and brought her without delay. When she stood before the Caliph, he asked her, "Do you know who this is?" She replied, "Oh Commander of the Faithful, how can women know about men?" The Caliph smiled and said, "Oh Dunya, this is your beloved, Mohammed bin Ali the Jeweller. We are familiar with his situation; we've heard the whole story from start to finish and understand its deeper meaning. Nothing about it is hidden from me, even though it was kept secret." She replied, "Oh Commander of the Faithful, this was written in the Book of Destiny; I ask the Almighty Allah for forgiveness for the wrong I've done and pray that you pardon me." At this, the Caliph laughed and, summoning the Kazi and witnesses, renewed the marriage contract between Lady Dunya and her husband, Mohammed Ali, son of the Jeweller. This brought them both great happiness and left their envious onlookers feeling miserable. Furthermore, he made Mohammed Ali one of his close companions, and they lived in joy and happiness until the arrival of the Destroyer of delights and the Sunderer of societies. And people also tell the delightful tale of
ALI THE PERSIAN.
It is said that the Caliph Harun al-Rashid, being restless one night, sent for his Wazir and said to him, "O Ja'afar, I am sore wakeful and heavy-hearted this night, and I desire of thee what may solace my spirit and cause my breast to broaden with amuse meet." Quoth Ja'afar, "O Commander of the Faithful, I have a friend, by name Ali the Persian, who hath store of tales and plea sent stories, such as lighten the heart and make care depart." Quoth the Caliph, "Fetch him to me," and quoth Ja'afar, "Hearkening and obedience;" and, going out from before him, sent to seek Ali the Persian and when he came said to him, "Answer the summons of the Commander of the Faithful." "To hear is to obey," answered Ali;—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
It is said that Caliph Harun al-Rashid, feeling restless one night, called for his Wazir and said to him, "O Ja'afar, I can't sleep and feel very down tonight. I want something that can lift my spirits and bring me joy." Ja'afar replied, "O Commander of the Faithful, I have a friend named Ali the Persian, who has a wealth of stories and entertaining tales that can lighten your heart and chase away your worries." The Caliph said, "Bring him to me," and Ja'afar responded, "As you wish;" then he left to find Ali the Persian. When he arrived, Ja'afar said to him, "The Commander of the Faithful requests your presence." "To hear is to obey," Ali replied;—And Shahrazad noticed the dawn breaking and stopped her story.
When it was the Two Hundred and Ninety-fifth Night,
When it was the Two Hundred and Ninety-fifth Night,
She said, It hath reached me, O auspicious King, that the Persian replied, "To hear is to obey;" and at once followed the Wazir into the presence of the Caliph who bade him be seated and said to him, "O Ali, my heart is heavy within me this night and it hath come to my ear that thou hast great store of tales and anecdotes; so I desire of thee that thou let me hear what will relieve my despondency and brighten my melancholy." Said he, "O Commander of the Faithful, shall I tell thee what I have seen with my eyes or what I have heard with my ears?" He replied, "An thou have seen aught worth the telling, let me hear that." Replied Ali: "Hearkening and obedience. Know thou, O Commander of the Faithful, that some years ago I left this my native city of Baghdad on a journey, having with me a lad who carried a light leathern bag. Presently we came to a certain city, where, as I was buying and selling, behold, a rascally Kurd fell on me and seized my wallet perforce, saying, 'This is my bag, and all which is in it is my property.' Thereupon, I cried aloud 'Ho Moslems,[FN#211] one and all, deliver me from the hand of the vilest of oppressors!' But the folk said, 'Come, both of you, to the Kazi and abide ye by his judgment with joint consent.' So I agreed to submit myself to such decision and we both presented ourselves before the Kazi, who said, 'What bringeth you hither and what is your case and your quarrel?' Quoth I, 'We are men at difference, who appeal to thee and make complaint and submit ourselves to thy judgment.' Asked the Kazi, 'Which of you is the complainant?'; so the Kurd came forward[FN#212] and said, 'Allah preserve our lord the Kazi! Verily, this bag is my bag and all that is in it is my swag. It was lost from me and I found it with this man mine enemy.' The Kazi asked, 'When didst thou lose it?'; and the Kurd answered, 'But yesterday, and I passed a sleepless night by reason of its loss.' 'An it be thy bag,' quoth the Kazi, 'tell me what is in it.' Quoth the Kurd, 'There were in my bag two silver styles for eye-powder and antimony for the eyes and a kerchief for the hands, wherein I had laid two gilt cups and two candlesticks. Moreover it contained two tents and two platters and two spoons and a cushion and two leather rugs and two ewers and a brass tray and two basins and a cooking-pot and two water- jars and a ladle and a sacking-needle and a she-cat and two bitches and a wooden trencher and two sacks and two saddles and a gown and two fur pelisses and a cow and two calves and a she-goat and two sheep and an ewe and two lambs and two green pavilions and a camel and two she-camels and a lioness and two lions and a she-bear and two jackals and a mattress and two sofas and an upper chamber and two saloons and a portico and two sitting-rooms and a kitchen with two doors and a company of Kurds who will bear witness that the bag is my bag.' Then said the Kazi to me, 'And thou, sirrah, what sayest thou?' So I came forward, O Commander of the Faithful (and indeed the Kurd's speech had bewildered me) and said, 'Allah advance our lord the Kazi! Verily, there was naught in this my wallet, save a little ruined tenement and another without a door and a dog house and a boys' school and youths playing dice and tents and tent-ropes and the cities of Bassorah and Baghdad and the palace of Shaddad bin Ad and an ironsmith's forge and a fishing-net and cudgels and pickets and girls and boys and a thousand pimps who will testify that the bag is my bag.' Now when the Kurd heard my words, he wept and wailed and said, 'O my lord the Kazi, this my bag is known and what is in it is a matter of renown; for in this bag there be castles and citadels and cranes and beasts of prey and men playing chess and draughts. Furthermore, in this my bag is a brood-mare and two colts and a stallion and two blood-steeds and two long lances; and it containeth eke a lion and two hares and a city and two villages and a whore and two sharking panders and an hermaphrodite and two gallows birds and a blind man and two wights with good sight and a limping cripple and two lameters and a Christian ecclesiastic and two deacons and a patriarch and two monks and a Kazi and two assessors, who will be evidence that the bag is my bag.' Quoth the Kazi to me, 'And what sayst thou, O Ali?' So, O Commander of the Faithful, being filled with rage, I came forward and said, 'Allah keep our lord the Kazi!'"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I’ve heard, O great King, that the Persian responded, 'To hear is to obey,' and immediately followed the Wazir into the presence of the Caliph, who instructed him to take a seat and said, 'O Ali, my heart feels heavy tonight, and I’ve heard that you have a wealth of stories and anecdotes; I wish for you to share something that will lift my spirits and lighten my gloom.' Ali replied, 'O Commander of the Faithful, should I share what I’ve seen with my own eyes or what I've heard through others?' The Caliph said, 'If you’ve witnessed something worth sharing, I want to hear that.' Ali responded, 'Listening and obeying. Know, O Commander of the Faithful, that some years ago, I left my home city of Baghdad on a journey, accompanied by a boy carrying a small leather bag. Soon, we arrived at a city where, while I was engaging in buying and selling, a dishonest Kurd attacked me and forcibly snatched my wallet, declaring, 'This is my bag, and everything in it rightfully belongs to me.' I then shouted, 'Hey Muslims, everyone, help me escape the grip of the lowest oppressor!' However, the people said, 'Come, both of you, to the judge and abide by his ruling in mutual agreement.' So, I agreed to comply with such a decision and we both went before the judge, who asked, 'What brings you here, and what is your dispute?' I replied, 'We are two men in disagreement, seeking your counsel and submitting to your judgment.' The judge asked, 'Which of you is the complainant?' The Kurd stepped forward and said, 'May Allah protect our lord the judge! Indeed, this bag is my bag, and everything inside it is my own. It was lost from me, and I found it with this man, my enemy.' The judge inquired, 'When did you lose it?' The Kurd replied, 'Just yesterday, and I spent a sleepless night mourning its loss.' 'If it is your bag,' said the judge, 'tell me what is inside it.' The Kurd stated, 'Inside my bag were two silver eyeliners and antimony for the eyes, a handkerchief containing two gold cups and two candlesticks. Additionally, it had two tents, two platters, two spoons, a cushion, two leather rugs, two pitchers, a brass tray, two basins, a cooking pot, two water jars, a ladle, a sack needle, a female cat, two female dogs, a wooden plate, two sacks, two saddles, a gown, two fur coats, a cow, two calves, a female goat, two sheep, a ewe, two lambs, two green tents, a camel, two female camels, a lioness, two lions, a female bear, two jackals, a mattress, two sofas, an upper room, two lounges, a portico, two sitting rooms, a kitchen with two doors, and a group of Kurds who will testify that the bag is mine.' The judge then turned to me, 'And you, what do you have to say?' So I stepped forward, O Commander of the Faithful (and the Kurd's words had bewildered me), and said, 'May Allah exalt our lord the judge! Indeed, there was nothing in my wallet but a little dilapidated building, another without a door, a doghouse, a boys' school, kids playing dice, tents and ropes, the cities of Basra and Baghdad, the palace of Shaddad bin Ad, a blacksmith's forge, a fishing net, sticks, posts, girls and boys, and a thousand scoundrels who will testify that the bag is mine.' When the Kurd heard my words, he wept and cried out, 'O my lord the judge, my bag is known, and what is in it is legendary; for in this bag, there are castles and fortresses, cranes and predatory beasts, men playing chess and checkers. Furthermore, in this bag, I have a broodmare, two colts, a stallion, two thoroughbreds, and two long lances; it also contains a lion, two hares, a city, two villages, a prostitute, two conniving pimps, a hermaphrodite, two scoundrels, a blind man, two sighted individuals, a limping man, two disabled people, a Christian priest, two deacons, a patriarch, two monks, a judge, and two clerks who will confirm that the bag is mine.' The judge asked me, 'And what do you say, O Ali?' So, O Commander of the Faithful, filled with rage, I stepped forward and said, 'May Allah protect our lord the judge!'"—And Shahrazad noticed the dawn of day and stopped her narration.
When it was the Two Hundred and Ninety-sixth Night,
When it was the 296th Night,
She said, It hath reached me, O auspicious King, that the Persian continued: "So being filled with rage, O Commander of the Faithful, I came forward and said, 'Allah keep our lord the Kazi I had in this my wallet a coat of mail and a broadsword and armouries and a thousand fighting rams and a sheep-fold with its pasturage and a thousand barking dogs and gardens and vines and flowers and sweet smelling herbs and figs and apples and statues and pictures and flagons and goblets and fair-faced slave-girls and singing-women and marriage-feasts and tumult and clamour and great tracts of land and brothers of success, which were robbers, and a company of daybreak-raiders with swords and spears and bows and arrows and true friends and dear ones and Intimates and comrades and men imprisoned for punishment and cup-companions and a drum and flutes and flags and banners and boys and girls and brides (in all their wedding bravery), and singing-girls and five Abyssinian women and three Hindi maidens and four damsels of Al-Medinah and a score of Greek girls and eighty Kurdish dames and seventy Georgian ladies and Tigris and Euphrates and a fowling net and a flint and steel and Many-columned Iram and a thousand rogues and pimps and horse-courses and stables and mosques and baths and a builder and a carpenter and a plank and a nail and a black slave with his flageolet and a captain and a caravan leader and towns and cities and an hundred thousand dinars and Cufa and Anbбr[FN#213] and twenty chests full of stuffs and twenty storehouses for victuals and Gaza and Askalon and from Damietta to Al-Sawбn[FN#214]; and the palace of Kisra Anushirwan and the kingdom of Solomon and from Wadi Nu'umбn to the land of Khorasбn and Balkh and Ispahбn and from India to the Sudбn. Therein also (may Allah prolong the life of our lord the Kazi!) are doublets and cloths and a thousand sharp razors to shave off the Kazi's beard, except he fear my resentment and adjudge the bag to be my bag.' Now when the Kazi heard what I and the Kurd avouched, he was confounded and said, 'I see ye twain be none other than two pestilent fellows, atheistical-villains who make sport of Kazis and magistrates and stand not in fear of reproach. Never did tongue tell nor ear hear aught more extraordinary than that which ye pretend. By Allah, from China to Shajarat Umm Ghaylбn, nor from Fars to Sudan nor from Wadi Nu'uman to Khorasan, was ever heard the like of what ye avouch or credited the like of what ye affirm. Say, fellows, be this bag a bottomless sea or the Day of Resurrection that shall gather together the just and unjust?' Then the Kazi bade them open the bag; so I opened it and behold, there was in it bread and a lemon and cheese and olives. So I threw the bag down before the Kurd and ganged my gait." Now when the Caliph heard this tale from Ali the Persian, he laughed till he fell on his back and made him a handsome present.[FN#215] And men also relate a
She said, "I've heard, O esteemed King, that the Persian went on: "So filled with rage, O Commander of the Faithful, I stepped forward and said, 'May Allah protect our lord the Kazi. In this wallet of mine, I had a coat of mail, a broadsword, armor, a thousand fighting rams, a sheepfold with its pasture, a thousand barking dogs, gardens, vines, flowers, fragrant herbs, figs, apples, statues, pictures, flagons, goblets, beautiful slave-girls, singing women, wedding feasts, noise and commotion, vast expanses of land, and brothers of fortune who were robbers, along with a group of dawn raiders armed with swords, spears, bows, arrows, true friends, beloved ones, close companions, imprisoned men seeking punishment, drinking buddies, a drum, flutes, flags, banners, boys and girls and brides (in all their wedding finery), singing girls, five Abyssinian women, three Hindi maidens, four girls from Al-Medinah, a score of Greek girls, eighty Kurdish women, seventy Georgian ladies, the Tigris and Euphrates rivers, a fowling net, flint and steel, Many-columned Iram, a thousand rogues and pimps, horse racing tracks, stables, mosques, baths, a builder, a carpenter, a plank, a nail, a black slave with his flageolet, a captain, a caravan leader, towns and cities, a hundred thousand dinars, Cufa and Anbár, twenty chests full of goods, twenty storerooms for provisions, Gaza and Askalon, and from Damietta to Al-Sawán; the palace of Kisra Anushirwan, the kingdom of Solomon, and from Wadi Nu'uman to the land of Khorasán and Balkh and Isfahan, and from India to Sudan. Also in there (may Allah prolong the life of our lord the Kazi!) are doublets and fabrics and a thousand sharp razors to shave the Kazi's beard, unless he fears my anger and claims the bag as mine.' When the Kazi heard what the Kurd and I claimed, he was stunned and said, 'I see you two are nothing but pestilent scoundrels, atheistical villains who mock Kazis and magistrates, showing no fear of reproach. Never has tongue told nor ear heard anything more extraordinary than what you assert. By Allah, from China to Shajarat Umm Ghaylán, from Fars to Sudan, from Wadi Nu'uman to Khorasan, nothing like what you claim has ever been heard or believed. Tell me, fellows, is this bag a bottomless sea or the Day of Resurrection that will gather the just and unjust?' The Kazi then ordered them to open the bag; so I opened it, and lo and behold, inside were bread, a lemon, cheese, and olives. I tossed the bag down before the Kurd and walked away." When the Caliph heard this story from Ali the Persian, he laughed so hard he fell on his back and gave him a generous gift. And people also recount a
TALE OF HARUN AL-RASHID AND THE SLAVE-GIRL AND THE IMAM ABU YUSUF.
It is said that Ja'afar the Barmecide was one night carousing with Al Rashid, who said, "O Ja'afar, it hath reached me that thou hast bought such and such a slave-girl. Now I have long sought her for she is passing fair; and my heart is taken up with love of her, so do thou sell her to me." He replied, "I will not sell her, O Commander of the Faithful." Quoth he, "Then give her to me." Quoth the other, "Nor will I give her." Then Al-Rashid exclaimed, "Be Zubaydah triply divorced an thou shall not either sell or give her to me!" Then Ja'afar exclaimed, "Be my wife triply divorced an I either sell or give her to thee!" After awhile they recovered from their tipsiness and were aware of having fallen into a grave dilemma, but knew not by what device to extricate themselves. Then said Al-Rashid, "None can help us in this strait but Abъ Yъsuf."[FN#216] So they sent for him, and this was in the middle of the night; and when the messenger reached him, he arose in alarm, saying to himself, "I should not be sent for at this tide and time, save by reason of some question of moment to Al-Islam." So he went out in haste and mounted his she-mule, saying to his servant, "Take the mule's nose-bag with thee; it may be she hath not finished her feed; and when we come to the Caliph's palace, put the bag on her, that she may eat what is left of her fodder, during the last of the night." And the man replied, "I hear and obey." Now when the Imam was admitted to the presence, Al-Rashid rose to receive him and seated him on the couch beside himself (where he was wont to seat none save the Kazi), and said to him, "We have not sent for thee at this untimely time and tide save to advise us upon a grave matter, which is such and such and wherewith we know not how to deal." And he expounded to him the case. Abu Yusuf answered, "O Commander of the Faithful, this is the easiest of things." Then he turned to Ja'afar and said, "O Ja'afar, sell half of her to the Commander of the Faithful and give him the other half; so shall ye both be quit of your oaths." The Caliph was delighted with this and both did as he prescribed. Then said Al-Rashid, "Bring me the girl at once,"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
It’s said that Ja'afar the Barmecide was out drinking one night with Al Rashid, who said, “O Ja'afar, I’ve heard that you bought a certain slave-girl. I’ve been wanting her for a long time because she’s incredibly beautiful, and I’ve fallen in love with her, so please sell her to me.” Ja'afar replied, “I won’t sell her to you, O Commander of the Faithful.” Al Rashid then said, “Then give her to me.” Ja'afar responded, “I won’t give her either.” Then Al-Rashid exclaimed, “May Zubaydah be triply divorced if you don’t either sell or give her to me!” Ja'afar replied, “May my wife be triply divorced if I either sell or give her to you!” After a while, they sobered up and realized they were in a serious dilemma but didn’t know how to get out of it. Al-Rashid then said, “No one can help us in this situation but Abu Yusuf.” So they sent for him in the middle of the night. When the messenger reached him, he got up in alarm, thinking, “I wouldn’t be called at this hour unless it’s something important for Islam.” He quickly went out and mounted his she-mule, telling his servant, “Take the mule's nose-bag with you; she might not have finished her feed, and when we get to the Caliph's palace, put the bag on her so she can eat the rest of her fodder during the night.” The servant replied, “I hear and obey.” When the Imam was brought into the presence, Al-Rashid stood to greet him and seated him on the couch next to him (the spot reserved only for the Kazi) and said, “We haven’t called you at this late hour except to advise us on a serious matter, which is this situation we don’t know how to handle.” He then explained the case. Abu Yusuf answered, “O Commander of the Faithful, this is an easy matter.” He turned to Ja'afar and said, “O Ja'afar, sell half of her to the Commander of the Faithful and give him the other half; that way you’ll both be free from your oaths.” The Caliph was pleased with this solution, and they both did as he suggested. Then Al-Rashid said, “Bring me the girl right away,”—and Shahrazad noticed the dawn of day and stopped her story.
When it was the Two Hundred and Ninety-seventh Night,
When it was the 297th Night,
She said, It hath reached me, O auspicious King, that the Caliph Harun al-Rashid commanded, "Bring me the girl at once, for I long for her exceedingly." So they brought her and the Caliph said to Abu Yusuf, I have a mind to have her forthright, for I cannot bear to abstain from her during the prescribed period of purification; now how is this to be done?" Abu Yusuf replied, "Bring me one of thine own male slaves who hath never been manumitted." So they brought one and Abu Yusuf said, "Give me leave to marry her to him; then let him divorce her before consummation; and thus shall it be lawful for thee to lie with her before purification." This second expedient pleased the Caliph yet more than the first; he sent for the Mameluke and, whenas he came, said to the Kazi "I authorise thee to marry her to him." So the Imam proposed the marriage to the slave, who accepted it, and performed the ceremony; after which he said to the slave, "Divorce her, and thou shalt have an hundred dinars." But he replied, "I won't do this;" and the Imam went on to increase his offer, and the slave to refuse till he bid him a thousand dinars. Then the man asked him, "Doth it rest with me to divorce her, or with thee or with the Commander of the Faithful?" He answered, "It is in thy hand." "Then by Allah," quoth the slave, "I will never do it; no, never!" Hearing these words the Caliph was exceeding wroth and said to the Imam, "What is to be done, O Abu Yusuf?" Replied he, "Be not concerned, O Commander of the Faithful; the thing is easy. Make this slave the damsel's chattel." Quoth Al-Rashid, "I give him to her;" and the Imam said to the girl, "Say: I accept." So she said, I accept;" whereon quoth Abu Yusuf, "I pronounce separation from bed and board and divorce between them, for that he hath become her property, and so the marriage is annulled." With this, Al-Rashid rose to his feet and exclaimed, "It is the like of thee that shall be Kazi in my time." Then he called for sundry trays of gold and emptied them before Abu Yusuf, to whom he said, "Hast thou wherein to put this?" The Imam bethought him of the mule's nose-bag; so he sent for it and, filling it with gold, took it and went home. And on the morrow, he said to his friends, "There is no easier nor shorter road to the goods of this world and the next, than that of religious learning; for, see, I have gotten all this money by answering two or three questions." So consider thou, O polite reader,[FN#217] the pleasantness of this anecdote, for it compriseth divers goodly features, amongst which are the complaisance of Ja'afar to Al Rashid, and the wisdom of the Caliph who chose such a Kazi and the excellent learning of Abu Yusuf, may Almighty Allah have mercy on their souls one and all! And they also tell the
She said, "It has come to my attention, O esteemed King, that Caliph Harun al-Rashid ordered, 'Bring me the girl immediately, for I desire her greatly.' So they brought her, and the Caliph said to Abu Yusuf, 'I want to have her right away, as I cannot resist her during the required period of purification; how can this be done?' Abu Yusuf replied, 'Get me one of your male slaves who has never been freed.' So they brought one, and Abu Yusuf said, 'Let me marry her to him; then let him divorce her before consummation, and this will make it lawful for you to be with her before purification.' This second method appealed to the Caliph even more than the first; he called for the slave, and when he arrived, he said to the Kazi, 'I authorize you to marry her to him.' The Imam proposed the marriage to the slave, who agreed, and performed the ceremony; afterward, he said to the slave, 'Divorce her, and you'll receive a hundred dinars.' But the slave replied, 'I won't do that,' and the Imam kept raising his offer while the slave continued to refuse until he offered a thousand dinars. Then the man asked him, 'Is it up to me to divorce her, or you, or the Commander of the Faithful?' He answered, 'It is in your hands.' 'Then by Allah,' said the slave, 'I will never do it; no, never!' Hearing this, the Caliph was extremely angry and said to the Imam, 'What should be done, O Abu Yusuf?' He replied, 'Do not worry, O Commander of the Faithful; this is simple. Make this slave the girl's property.' Al-Rashid said, 'I give him to her;' and the Imam told the girl, 'Say: I accept.' So she said, 'I accept;' whereupon Abu Yusuf responded, 'I pronounce separation from bed and board and a divorce between them, as he has become her property, and thus the marriage is annulled.' With this, Al-Rashid stood up and exclaimed, 'Someone like you shall be the Kazi in my time.' He then called for several trays of gold and emptied them before Abu Yusuf, saying, 'Do you have something to put this in?' The Imam thought of the mule's nose-bag; so he sent for it, filled it with gold, took it, and went home. The next day, he said to his friends, 'There is no easier or quicker way to gain the riches of this world and the next than through religious learning; look, I've acquired all this money by answering just two or three questions.' So consider, O thoughtful reader, the enjoyment of this story, for it contains various positive aspects, including Ja'afar's consideration for Al-Rashid, the wisdom of the Caliph in choosing such a Kazi, and the remarkable knowledge of Abu Yusuf; may Almighty Allah have mercy on all of their souls! And they also tell the
TALE OF THE LOVER WHO FEIGNED HIMSELF A THIEF.
When Khбlid bin Abdallah al-Kasri[FN#218] was Emir of Bassorah, there came to him one day a company of men dragging a youth of exceeding beauty and lofty bearing and perfumed attire; whose aspect expressed good breeding, abundant wit and dignity of the gravest. They brought him before the Governor, who asked what it was and they replied, "This fellow is a thief, whom we caught last night in our dwelling-house." Whereupon Khбlid looked at him and was pleased with his well-favouredness and elegant aspect; so he said to the others, "Loose him," and going up to the young man, asked what he had to say for himself. He replied, "Verily the folk have spoken truly and the case is as they have said." Quoth Khбlid, "And what moved thee to this and thou so noble of port and comely of mien?" Quoth the other "The lust after worldly goods, and the ordinance of Allah (extolled exalted be He!)." Rejoined Khбlid, "Be thy mother bereaved of thee![FN#219] Hadst thou not, in thy fair face and sound sense and good breeding, what should restrain thee from thieving?" Answered the young man, "O Emir, leave this talk and proceed to what Almighty Allah hath ordained; this is what my hands have earned, and, 'God is not unjust towards mankind.'"[FN#220] So Khбlid was silent awhile considering the matter then he bade the young man draw near him and said, "Verily, thy confession before witnesses perplexeth me, for I cannot believe thee to be a thief: haply thou hast some story that is other than one of theft; and if so tell it me." Replied the youth "O Emir, imagine naught other than what I have confessed to in thy presence; for I have no tale to tell save that verily I entered these folks' house and stole what I could lay hands on and they caught me and took the stuff from me and carried me before thee." Then Khalid bade clap him in gaol and commended a crier to cry throughout Bassorah, "O yes! O yes! Whoso be minded to look upon the punishment of such an one, the thief, and the cutting-off of his hand, let him be present to- morrow morning at such a place!" Now when the young man found himself in prison, with irons on his feet, he sighed heavily and with tears streaming from his eyes extemporized these couplets,
When Khalid bin Abdallah al-Kasri was the Governor of Basra, a group of men brought before him a young man of exceptional beauty and noble demeanor, dressed in fine clothes that smelled sweet. His appearance showed he was well-bred, witty, and dignified. The men said, "This guy is a thief; we caught him last night in our house." Khalid looked at the young man and admired his handsome features and stylish look, so he told the men, "Let him go," and approached the youth, asking what he had to say for himself. The young man replied, "What they say is true; the situation is exactly as they described." Khalid said, "What made you do this when you are so noble and good-looking?" The young man answered, "The desire for material things and the decree of Allah (exalted be He!)." Khalid responded, "May your mother grieve for you! With your good looks, common sense, and good upbringing, what could possibly lead you to steal?" The young man replied, "O Emir, spare me this lecture and stick to what Allah has decided; this is what my actions have earned, and 'God is not unjust to mankind.'” Khalid fell silent for a moment, contemplating the matter, then called the young man closer, saying, "Your confession before witnesses puzzles me because I can't believe you're a thief. Perhaps you have a different story to share; if so, tell me." The youth said, "O Emir, don't imagine anything other than what I've confessed to you; I have no story except that I entered their house, took what I could find, and they caught me and brought me to you with the stolen goods." Khalid then ordered him to be locked up and instructed a crier to announce throughout Basra, "O yes! O yes! Whoever wants to witness the punishment of this thief and the cutting off of his hand, come tomorrow morning to this location!" When the young man found himself in prison, his feet shackled, he sighed heavily, tears streaming down his face, and spontaneously composed these couplets,
"When Khбlid menaced off to strike my hand * If I refuse to tell
him of her case;
Quoth I, 'Far, far fro' me that I should tell * A love, which
ever shall my heart engrace;
Loss of my hand for sin I have confessed * To me were easier than
to shame her face.'"
"When Khalid threatened to hit my hand if I didn't tell him about her situation; I said, 'It’s completely out of the question for me to reveal a love that will always hold a place in my heart; Losing my hand for the sin I’ve admitted would be easier for me than bringing shame to her face.'"
The warders heard him and went and told Khбlid who, when it was dark night, sent for the youth and conversed with him. He found him clever and well-bred, intelligent, lively and a pleasant companion; so he ordered him food and he ate. Then after an hour's talk said Khбlid, "I know indeed thou hast a story to tell that is no thief's; so when the Kazi shall come to-morrow morning and shall question thee about this robbery, do thou deny the charge of theft and avouch what may avert the pain and penalty of cutting off thy hand; for the Apostle (whom Allah bless and keep!) saith, 'In cases of doubt, eschew punishment.'" Then he sent him back to prison,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
The guards heard him and went to tell Khalid, who, when night fell, called for the young man and spoke with him. He found him smart, well-mannered, intelligent, lively, and a pleasant company; so he ordered him food, and he ate. After chatting for about an hour, Khalid said, "I know you have a story to tell that isn't from a thief; so when the judge comes tomorrow morning and questions you about this robbery, deny the charge of theft and say whatever will protect you from the pain and punishment of having your hand cut off; for the Prophet (may Allah bless him and keep him!) said, 'In cases of doubt, avoid punishment.'" Then he sent him back to prison—And Shahrazad noticed the dawn of day and stopped her storytelling.
When it was the Two Hundred and Ninety-eighth Night,
When it was the 298th Night,
She said, It hath reached me, O auspicious King, that Khбlid, after conversing with the youth, sent him back to prison, where he passed the night. And when morning dawned the folk assembled to see his hand cut off, nor was there a soul in Bassorah, man or woman, but was present to look upon the punishment of that handsome youth. Then Khбlid mounted in company of the notables of the city and others; and, summoning all four Kazis, sent for the young man, who came hobbling and stumbling in his fetters. There was none saw him but wept over him and the women all lifted up their voices in lamentation as for the dead. Then the Kazi bade silence the women and said to the prisoner, "These folk avouch that thou didst enter their dwelling-house and steal their goods: belike thou stolest less than a quarter dinar[FN#221]?" Replied he, "Nay, I stole that and more." "Peradventure," rejoined the Kazi "thou art partner with the folk in some of the goods?" Quoth the young man; "Not so: it was all theirs, and I had no right in it." At this the Khбlid was wroth and rose and smote him on the face with his whip, applying to his own case this couplet,
She said, "I've heard, O blessed King, that Khаlid, after talking with the young man, sent him back to prison, where he spent the night. When morning came, everyone gathered to see his hand cut off, and there wasn't a single person in Bassorah, man or woman, who didn't come to witness the punishment of that handsome youth. Then Khаlid rode in with the city's notable figures and others; and, calling all four Kazis, he summoned the young man, who came hobbling in his chains. Everyone who saw him wept for him, and the women loudly mourned as if he were dead. The Kazi then told the women to be quiet and said to the prisoner, 'These people claim that you entered their house and stole their belongings: surely you didn't steal more than a quarter dinar?' He replied, 'No, I stole that much and more.' 'Perhaps,' the Kazi responded, 'you're an accomplice in some of the goods?' The young man said, 'Not at all: it was all theirs, and I had no claim to it.' At this, Khаlid became angry and stood up, striking him in the face with his whip, reciting this couplet,"
"Man wills his wish to him accorded be; * But Allah naught accords save what He wills."
"Man desires what he wants; * But God gives nothing except what He decides."
Then he called for the butcher to do the work, who came and drew forth his knife and taking the prisoner's hand set the blade to it, when, behold, a damsel pressed through the crowd of women, clad in tattered clothes,[FN#222] and cried out and threw herself on the young man. Then she unveiled and showed a face like the moon whereupon the people raised a mighty clamour and there was like to have been a riot amongst them and a violent scene. But she cried out her loudest, saying, "I conjure thee, by Allah, O Emir, hasten not to cut off this man's hand, till thou have read what is in this scroll!" So saying, she gave him a scroll, and Khбlid took it and opened it and read therein these couplets,
Then he called for the butcher to do the job. The butcher came, pulled out his knife, and placed the blade against the prisoner's hand. Suddenly, a girl pushed her way through the crowd of women, dressed in ragged clothes, and cried out as she threw herself at the young man. She unveiled her face, which was as beautiful as the moon, causing the crowd to erupt in chaos, nearly leading to a riot. But she shouted as loud as she could, "I urge you, by Allah, O Emir, don’t cut off this man's hand before you read what’s in this scroll!" Saying this, she handed him a scroll. Khalid took it, opened it, and read the lines within,
"Ah Khбlid! this one is a slave of love distraught, * And these
bowed eye-lashes sent shaft that caused his grief:
Shot him an arrow sped by eyes of mine, for he, * Wedded to
burning love of ills hath no relief:
He hath avowed a deed he never did, the while * Deeming this
better than disgrace of lover fief:
Bear then, I pray, with this distracted lover mine * Whose noble
nature falsely calls himself a thief!"
"Ah Khalid! This one is a love-stricken slave in despair, * And these
bowed eyelashes launched the arrow that caused his pain:
An arrow shot from my eyes hit him, for he, * Bound to
the burning love of troubles has no escape:
He has claimed a deed he never did, while * Thinking this
is better than the shame of a lover's plight:
So please, bear with this distracted lover of mine * Whose noble
nature mistakenly calls himself a thief!"
When Khбlid had read these lines he withdrew himself from the people and summoned the girl and questioned her; and she told him that the young man was her lover and she his mistress; and that thinking to visit her he came to the dwelling of her people and threw a stone into the house, to warn her of his coming. Her father and brothers heard the noise of the stone and sallied out on him; but he, hearing them coming, caught up all the household stuff and made himself appear a robber to cover his mistress's honour. "Now when they saw him they seized him (continued she), crying:—A thief! and brought him before thee, whereupon he confessed to the robbery and persisted in his confession, that he might spare me disgrace; and this he did, making himself a thief, of the exceeding nobility and generosity of his nature." Khбlid answered, "He is indeed worthy to have his desire;" and, calling the young man to him, kissed him between the eyes. Then he sent for the girl's father and bespoke him, saying, "O Shaykh, we thought to carry out the law of mutilation in the case of this young man; but Allah (to whom be Honour and Glory!) hath preserved us from this, and I now adjudge him the sum of ten thousand dirhams, for that he would have given his hand for the preservation of thine honour and that of thy daughter and for the sparing of shame to you both. Moreover, I adjudge other ten thousand dirhams to thy daughter, for that she made known to me the truth of the case; and I ask thy leave to marry her to him." Rejoined the old man, "O Emir, thou hast my consent." So Khбlid praised Allah and thanked Him and improved the occasion by preaching a goodly sermon and a prayerful;—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When Khalid had read these lines, he stepped away from the crowd and called the girl over to ask her some questions. She told him that the young man was her lover and she was his mistress. She explained that, wanting to visit her, he had come to her family's home and threw a stone at the house to warn her he was coming. Her father and brothers heard the stone and rushed out to confront him; but he, hearing them approach, grabbed all the household items and pretended to be a thief to protect his mistress's honor. "When they saw him, they caught him," she continued, "shouting: ‘A thief!’ and brought him before you. He confessed to the robbery and stuck to his confession to save me from disgrace; he did this out of his great nobility and generosity." Khalid responded, "He certainly deserves to have what he wants," and calling the young man over, he kissed him between the eyes. Then he summoned the girl's father and said, "O Sheikh, we were about to enforce the law of mutilation on this young man, but Allah (glory be to Him!) has spared us from this. I now grant him a sum of ten thousand dirhams, for he was willing to sacrifice himself to protect your honor and that of your daughter and to prevent disgrace to you both. Additionally, I grant another ten thousand dirhams to your daughter for revealing the truth to me, and I ask your permission to marry her to him." The old man replied, "O Emir, you have my consent." So Khalid praised Allah and thanked Him, taking the opportunity to deliver an inspiring sermon and prayer; and Shahrazad noticed the break of dawn and stopped her tale.
When it was the Two Hundred and Ninety-ninth Night,
When it was the 299th Night,
She said, It hath reached me, O auspicious King, that Khбlid praised Allah and thanked Him and improved the occasion by preaching a goodly sermon and a prayerful; after which he said to the young man, "I give thee to wife the damsel, such an one here present, with her own permission and her father's consent; and her wedding settlement shall be this money, to wit, ten thousand dirhams." "I accept this marriage at thy hands," replied the youth; and Khбlid bade them carry the money on brass trays in procession to the young man's house, whilst the people dispersed, fully satisfied. "And surely (quoth he who tells the tale[FN#223]) never saw I a rarer day than this, for that it began with tears and annoy; and it ended with smiles and joy." And in contrast of this story is this piteous tale of
She said, "I've heard, O fortunate King, that Khalid praised Allah and thanked Him, taking the opportunity to deliver an inspiring sermon and prayer. After that, he said to the young man, 'I give you this young woman, here present, with her own permission and her father's consent; and her wedding gift will be this amount, specifically ten thousand dirhams.' 'I accept this marriage from you,' replied the young man. Khalid then instructed them to carry the money on brass trays in a procession to the young man's house, while the people dispersed, completely satisfied. 'And truly,' said the storyteller, 'I have never witnessed a more remarkable day than this, for it began with tears and distress and ended with smiles and joy.' In contrast to this story is this tragic tale of..."
JA'AFAR THE BARMECIDE AND THE BEAN SELLER.
When Harun al-Rashid crucified Ja'afar the Barmecide[FN#224] he commended that all who wept or made moan for him should also be crucified; so the folk abstained from that. Now it chanced that a wild Arab, who dwelt in a distant word, used every year to bring to the aforesaid Ja'afar an ode[FN#225] in his honour, for which he rewarded him with a thousand dinars; and the Badawi took them and, returning to his own country, lived upon them, he and his family, for the rest of the year. Accordingly, he came with his ode at the wonted time and, finding that Ja'afar had been crucified, betook himself to the place where his body was hanging, and there made his camel kneel down and wept with sore weeping and mourned with grievous mourning; and he recited his ode and fell asleep. Presently Ja'afar the Barmecide appeared to him in a vision and said, "Verily thou hast wearied thyself to come to us and findest us as thou seest; but go to Bassorah and ask for a man there whose name is such and such, one of the merchants of the town, and say to him, 'Ja'afar, the Barmecide, saluteth thee and biddeth thee give me a thousand dinars, by the token of the bean.'" Now when the wild Arab awoke, he repaired to Bassorah, where he sought out the merchant and found him and repeated to him what Ja'afar had said in the dream; whereupon he wept with weeping so sore that he was like to depart the world. Then he welcomed the Badawi and seated him by his side and made his stay pleasant and entertained him three days as an honoured guest; and when he was minded to depart he gave him a thousand and five hundred dinars, saying, "The thousand are what is commanded to thee, and the five hundred are a gift from me to thee; and every year thou shalt have of me a thousand gold pieces." Now when the Arab was about to take leave, he said to the merchant, "Allah upon thee, tell me the story of the bean, that I may know the origin of all this." He answered: "In the early part of my life I was poor and hawked hot beans[FN#226] about the streets of Baghdad to keep me alive. So I went out one raw and rainy day, without clothes enough on my body to protect me from the weather; now shivering for excess of cold and now stumbling into the pools of rain-water, and altogether in so piteous a plight as would make one shudder with goose-skin to look upon. But it chanced that Ja'afar that day was seated with his officers and his concubines, in an upper chamber overlooking the street when his eyes fell on me; so he took pity on my case and, sending one of his dependents to fetch me to him, said as soon as he saw me, 'Sell thy beans to my people.' So I began to mete out the beans with a measure I had by me; and each who took a measure of beans filled the measure with gold pieces till all my store was gone and my basket was clean empty. Then I gathered together the gold I had gotten, and Ja'afar said to me, 'Hast thou any beans left?' 'I know not,' answered I, and then sought in the basket, but found only one bean. So Ja'afar took from me the single bean and, splitting it in twain, kept one half himself and gave the other to one of his concubines, saying, 'For how much wilt thou buy this half bean?' She replied, 'For the tale of all this gold twice-told;' whereat I was confounded and said to myself, 'This is impossible.' But, as I stood wondering, behold, she gave an order to one of her hand-maids and the girl brought me the sum of the collected monies twice-told. Then said Ja'afar, 'And I will buy the half I have by me for double the sum of the whole,' presently adding, 'Now take the price of thy bean.' And he gave an order to one of his servants, who gathered together the whole of the money and laid it in my basket; and I took it and went my ways. Then I betook myself to Bassorah, where I traded with the monies and Allah prospered me amply, to Him be the praise and the thanks! So, if I give thee every year a thousand dinars of the bounty of Ja'afar, it will in no wise injure me. Consider then the munificence of Ja'afar's nature and how he was praised both alive and dead, the mercy of Allah Almighty be upon him! And men also recount the tale of
When Harun al-Rashid crucified Ja'afar the Barmecide, he ordered that anyone who mourned or cried for him should also be crucified, so everyone kept quiet. One year, a wild Arab from a faraway land brought an ode in Ja'afar's honor, which earned him a reward of a thousand dinars. The Arab took the money home and lived off it for the rest of the year. When he showed up with his ode at the usual time and discovered that Ja'afar had been crucified, he went to the place where the body was hanging, made his camel kneel, and wept bitterly while mourning deeply. He recited his ode and then fell asleep. Soon, Ja'afar the Barmecide appeared to him in a dream and said, "You've gone to great lengths to come see us and you find us as you see; now go to Basra and look for a man named so-and-so, one of the merchants in the city, and tell him, 'Ja'afar the Barmecide sends greetings and asks for a thousand dinars, by the token of the bean.'" When the wild Arab woke up, he went to Basra, found the merchant, and told him what Ja'afar had said in the vision. The merchant wept so hard, it seemed like he might faint. He welcomed the Arab, invited him to sit beside him, and treated him well for three days as his honored guest. When it was time for the Arab to leave, the merchant gave him a thousand five hundred dinars, saying, "The thousand is what you were told to receive, and the five hundred are a gift from me; you'll get a thousand gold pieces from me every year." Just as the Arab was about to leave, he asked the merchant, "Please tell me the story of the bean, so I understand how all of this came about." The merchant replied, "In my early life, I was poor and sold hot beans in the streets of Baghdad to survive. One cold, rainy day, I went out wearing barely enough clothes to keep warm, shivering from the cold and stumbling through puddles, looking quite pitiful. That day, Ja'afar was in an upper room with his officers and concubines when he spotted me. He felt sorry for my situation, sent a servant to get me, and told me as soon as he saw me, 'Sell your beans to my people.' I started measuring out the beans I had, and each person took a measure filled with gold pieces until I had sold out completely. I collected the gold, and Ja'afar asked me, 'Do you have any beans left?' I replied, ‘I don’t know,’ and checked my basket, finding only one bean. Ja'afar took the single bean, split it in half, kept one half for himself, and gave the other half to one of his concubines, asking, 'How much will you pay for this half bean?' She replied, 'For the amount of all this gold, twice as much.' I was stunned and thought, 'This can’t be real.' But while I was still astonished, she instructed one of her maids to bring me twice the collected gold. Then Ja'afar said, 'I’ll buy the half I have for double the amount of the whole,' and added, 'Now take the price of your bean.' He ordered one of his servants to gather all the money and place it in my basket, which I took and left with. Then I went to Basra, traded the money, and thankfully became prosperous! So, if I give you a thousand dinars every year from Ja'afar’s generosity, it won't hurt me at all. Just think about Ja'afar's generous nature and how he was praised both in life and in death, may Allah Almighty have mercy on him!" And people also tell the tale of
ABU MOHAMMED HIGHT LAZYBONES.
It is told that Harun al-Rashid was sitting one day on the throne of the Caliphate, when there came in to him a youth of his eunuchry, bearing a crown of red gold, set with pearls and rubies and all manner of other gems and jewels, such as money might not buy; and, bussing the ground between his hands, said, "O Commander of the Faithful, the Lady Zubaydah kisseth the earth before thee"—And Shahrazad perceived the dawn of day and ceased to say her permitted say. Whereupon quoth her sister Dunyazad, "How pleasant is thy tale and profitable; and how sweet is thy speech and how delectable!" "And where is this," replied Shahrazad, "compared with what I shall tell you next night an I live and the King grant me leave!" Thereupon quoth the King to himself, "By Allah, I will not slay her until I hear the end of her tale."
It is said that Harun al-Rashid was sitting one day on the throne of the Caliphate when a young eunuch entered, holding a crown of red gold adorned with pearls, rubies, and all kinds of other precious gems and jewels that money couldn't buy. Falling to his knees, he said, "O Commander of the Faithful, Lady Zubaydah kisses the ground before you." Then Shahrazad noticed the dawn breaking and stopped telling her story. At that, her sister Dunyazad remarked, "How enjoyable and valuable is your tale; how sweet and delightful is your speech!" Shahrazad replied, "And where does this compare to what I will share with you tomorrow night if I live and the King allows it?" At that, the King thought to himself, "By Allah, I will not have her killed until I hear the end of her story."
When it was the Three Hundredth Night,
When it was the Three Hundredth Night,
Quoth Dunyazad, "favour us, O my sister, with thy tale," and she replied, 'With joy and good will, if the King accord me leave;" whereupon the King said, "Tell thy tale, O Shahrazad." So she pursued: It hath reached me, O auspicious King, that the youth said to the Caliph, "The Lady Zubaydah kisseth the earth before thee and saith to thee, Thou knowest she hath bidden make this crown, which lacketh a great jewel for its dome-top; and she hath made search among her treasures, but cannot find a jewel of size to suit her mind." Quoth the Caliph to his Chamberlains and Viceregents, Make search for a great jewel, such as Zubaydah desireth." So they sought, but found nothing befitting her and told the Caliph who, vexed and annoyed thereat, exclaimed, "How am I Caliph and King of the Kings of the earth and cannot find so small a matter as a jewel? Woe to you! Ask of the merchants." So they enquired of the traders, who replied, "Our lord the Caliph will not find a jewel such as he requireth save with a man of Bassorah, by name Abъ Mohammed highs Lazybones." Thereupon they acquainted the Caliph with this and he bade his Wazir Ja'afar send a note to the Emir Mohammed al-Zubaydн, Governor of Bassorah, commanding him to equip Abu Mohammed Lazybones and bring him into the presence of the Commander of the Faithful. The Minister accordingly wrote a note to that effect and despatched it by Masrur, who set out forthright for the city of Bassorah, and went in to the Emir Mohammed al-Zubaydi, who rejoiced in him and treated him with the high-most honour. Then Masrur read him the mandate of the Prince of True Believers, Harun al-Rashid, to which he replied, "I hear and I obey," and forthwith despatched him, with a company of his followers, to Abu Mohammed's house. When they reached it, they knocked at the door, whereupon a page came out and Masrur said to him, "Tell thy lord, The Commander of the Faithful summoneth thee." The servant went in and told his master, who came out and found Masrur, the Caliph's Chamberlain, and a company of the Governor's men at the door. So he kissed ground before Masrur and said, "I hear and obey the summons of the Commander of the Faithful; but first enter ye my house." They replied, "We cannot do that, save in haste; even as the Prince of True Believers commanded us, for he awaiteth thy coming." But he said, "Have patience with me a little, till I set my affairs in order." So after much pressure and abundant persuasion, they entered the house with him and found the vestibule hung with curtains of azure brocade, purfled with red gold, and Abu Mohammed Lazybones bade one of his servants carry Masrur to the private Hammam. Now this bath was in the house and Masrur found its walls and floors of rare and precious marbles, wrought with gold and silver, and its waters mingled with rose-water. Then the servants served Masrur and his company with the perfection of service; and, on their going forth of the Hammam, clad them in robes of honour, brocade-work interwoven with gold. And after leaving the bath Masrur and his men went in to Abu Mohammed Lazybones and found him seated in his upper chamber; and over his head hung curtains of gold-brocade, wrought with pearls and jewels, and the pavilion was spread with cushions, embroidered in red gold. Now the owner was sitting softly upon a quilted cloth covering a settee inlaid with stones of price; and, when he saw Masrur, he went forward to meet him and bidding him welcome, seated him by his side. Then he called for the food-trays; so they brought them, and when Masrur saw the tables, he exclaimed, "By Allah, never did I behold the like of these appointments in the palace of the Commander of the Faithful!" For indeed the trays contained every manner of meat all served in dishes of gilded porcelain.[FN#227] "So we ate and drank and made merry till the end of the day (quoth Masrur) when the host gave to each and every of us five thousand dinars, and on the morrow he clad us in dresses of honour of green and gold and entreated us with the utmost worship." Then said Masrur to him, "We can tarry no longer for fear of the Caliph's displeasure." Answered Abu Mohammed Lazybones, "O my lord, have patience with us till the morrow, that we may equip ourselves, and we will then depart with you." So they tarried with him that day and slept the night; and next morning Abu Mohammed's servants saddled him a she mule with selle and trappings of gold, set with all manner of pearls and stones of price; whereupon quoth Masrur to himself, "I wonder, when Abu Mohammed shall present himself in such equipage, if the Caliph will ask him how he came by all this wealth." Thereupon they took leave of Al-Zubaydi and, setting out from Bassorah, fared on, without ceasing to fare till they reached Baghdad-city and presented themselves before the Caliph, who bade Abu Mohammed be seated. He sat down and addressed the Caliph in courtly phrase, saying, "O Commander of the Faithful, I have brought with me an humble offering by way of homage: have I thy gracious permission to produce it?" Al-Rashid replied, "There is no harm in that,"[FN#228] whereupon Abu Mohammed bade his men bring in a chest, from which he took a number of rarities, and amongst the rest, trees of gold with leaves of white emeraid,[FN#229] and fruits of pigeon blood rubies and topazes and new pearls and bright. And as the Caliph was struck with admiration he fetched a second chest and brought out of it a tent of brocade, crowned with pearls and jacinths and emeralds and jaspers and other precious stones; its poles were of freshly cut Hindi aloes-wood, and its skirts were set with the greenest smaragds. Thereon were depicted all manner of animals such as beasts and birds, spangled with precious stones, rubies, emeralds, chrysolites and balasses and every kind of precious metal. Now when Al-Rashid saw these things, he rejoiced with exceeding joy and Abu Mohammed Lazybones said to him, "O Commander of the Faithful, deem not that I have brought these to thee, fearing aught or coveting anything; but I knew myself to be but a man of the people and that such things befitted none save the Commander of the Faithful. And now, with thy leave, I will show thee, for thy diversion, something of what I can do." Al-Rashid replied, "Do what thou wilt, that we may see." "To hear is to obey," said Abu Mohammed and, moving his lips, beckoned the palace battlements,[FN#230] whereupon they inclined to him; then he made another sign to them, and they returned to their place. Presently he made a sign with his eye, and there appeared before him closets with closed doors, to which he spoke, and lo! the voices of birds answered him from within. The Caliph marvelled with passing marvel at this and said to him, "How camest thou by all this, seeing that thou art known only as Abu Mohammed Lazybones, and they tell me that thy father was a cupper serving in a public Hammam, who left thee nothing?" Whereupon he answered, "Listen to my story" And Shahrazed perceived the dawn of day and ceased saying her permitted say.
Dunyazad said, "Please, my sister, share your tale," and she replied, "With pleasure and good will, if the King allows me." The King then said, "Tell your tale, O Shahrazad." So she continued: I have heard, O noble King, that a young man told the Caliph, "Lady Zubaydah bows to the ground before you and says that you know she instructed the making of this crown, which is missing a large jewel for its top; she has searched among her treasures but cannot find a jewel big enough that she likes." The Caliph told his Chamberlains and Viceregents, "Search for a large jewel that Zubaydah desires." They searched but found nothing suitable and reported back to the Caliph, who, irritated, exclaimed, "How can I be the Caliph and King of Kings and not find such a small thing as a jewel? Woe to you! Ask the merchants." So they consulted the traders, who said, "Our Lord the Caliph won’t find a jewel like the one he needs except with a man from Bassorah named Abu Mohammed Lazybones." They informed the Caliph, who then instructed his Wazir Ja'afar to send a message to Emir Mohammed al-Zubaydah, Governor of Bassorah, ordering him to prepare Abu Mohammed Lazybones and bring him to the Commander of the Faithful. The Minister wrote the note and sent it with Masrur, who immediately headed to Bassorah and met Emir Mohammed al-Zubaydi. Joyful and hospitable, the Emir welcomed him with great honor. Masrur read the order from the Prince of True Believers, Harun al-Rashid, to which the Emir replied, "I hear and obey," and promptly sent him, along with a group of followers, to Abu Mohammed's house. When they arrived, they knocked at the door, and a page came out. Masrur said, "Tell your master, The Commander of the Faithful calls for you." The servant went inside and told his master, who emerged to find Masrur, the Caliph's Chamberlain, and some of the Governor's men at the door. He bowed before Masrur and said, "I hear and obey the summons of the Commander of the Faithful, but please enter my house first." They replied, "We can't do that; we must hurry, as commanded by the Prince of True Believers, who is waiting for you." However, he insisted, "Please be patient with me a little while I tidy up my affairs." After much insistence and persuasion, they entered his house, which had a vestibule decorated with azure brocade curtains, adorned with red gold. Abu Mohammed Lazybones ordered one of his servants to take Masrur to the private Hammam. This bath was located in the house, and Masrur found its walls and floors made of rare, precious marbles, decorated with gold and silver, and its waters mixed with rosewater. The servants provided Masrur and his group with impeccable service, and when they left the Hammam, they clothed them in luxurious robes of brocade intertwined with gold. After leaving the bath, Masrur and his companions went to see Abu Mohammed Lazybones, who was seated in his upper chamber adorned with gold-brocade curtains lined with pearls and jewels. The room was filled with cushions embroidered in red gold. The host was reclined on a settee inlaid with precious stones; when he saw Masrur, he moved to greet him warmly and seated him beside him. He then called for the food trays, which were brought in, and when Masrur saw the spread, he exclaimed, "By Allah, I have never seen such a setup in the palace of the Commander of the Faithful!" The trays contained a variety of dishes, all served in gilded porcelain. "So we feasted and celebrated until the day ended," Masrur said, "at which point the host gifted each of us five thousand dinars, and the next morning, he dressed us in garments of honor in green and gold and treated us with the utmost respect." Masrur then told him, "We can’t stay any longer for fear of the Caliph's displeasure." Abu Mohammed Lazybones replied, "O my lord, please bear with us until tomorrow so we can prepare, and then we will leave with you." They spent the day with him and slept the night. The next morning, Abu Mohammed's servants saddled a she-mule with a saddle and decorations of gold, embellished with all sorts of pearls and precious stones. Masrur thought to himself, "I wonder if the Caliph will ask Abu Mohammed how he acquired all this wealth when he arrives in such splendor." They bid farewell to Al-Zubaydi and set off from Bassorah, traveling continuously until they reached Baghdad and presented themselves before the Caliph, who invited Abu Mohammed to sit. He sat down and spoke to the Caliph politely, saying, "O Commander of the Faithful, I have brought a humble gift as a sign of respect; may I present it to you?" Al-Rashid replied, "There is no harm in that," so Abu Mohammed instructed his men to bring in a chest, from which he took out several rare items, including golden trees with white emerald leaves, fruits of crimson rubies, topazes, and new, bright pearls. As the Caliph marveled at these treasures, Abu Mohammed fetched another chest and revealed a brocade tent adorned with pearls, jacinths, emeralds, and other precious stones. Its poles were made of freshly cut aloes-wood, and its edges were decorated with the finest emeralds. The tent featured images of various animals such as beasts and birds, studded with jewels, rubies, emeralds, and every kind of precious metal. When Al-Rashid saw these items, he was filled with immense joy, and Abu Mohammed Lazybones said to him, "O Commander of the Faithful, do not think that I've brought these for any fear or greed; I know I am just a man of the people, and such things are fitting only for the Commander of the Faithful. Now, if you will allow me, I would like to show you something for your amusement." Al-Rashid replied, "Do as you please, so we may see." "To hear is to obey," said Abu Mohammed, and with a gesture, he beckoned to the palace battlements, which inclined towards him; then he signaled them again, and they returned to their original position. Soon after, he blinked, and closets with closed doors appeared before him, to which he spoke, and the sounds of birds answered from within. The Caliph watched in amazement and asked, "How did you come by all this, considering you are known only as Abu Mohammed Lazybones, and I've heard your father was a cupper working in a public Hammam who left you nothing?" He replied, "Listen to my story." And just then, Shahrazad noticed the dawn was breaking and stopped speaking as allowed.
When it was the Three Hundred and First Night,
When it was the three hundred and first night,
She said, It hath reached me, O auspicious King, that Abu Mohammed Lazybones thus spake to the Caliph: "O Prince of True Believers, listen to my story, for it is a marvellous and its particulars are wondrous; were it graven with graver-needles upon the eye-corners it were a warner to whose would be warned." Quoth Al-Rashid, "Let us hear all thou hast to say, O Abu Mohammed!" So he began "Know then, O Commander of the Faithful (Allah prolong to thee glory and dominion!), the report of the folk; that I am known as the Lazybones and that my father left me nothing, is true; for he was, as thou hast said, nothing but a barber-cupper in a Hammam. And I throughout my youth was the idlest wight on the face of the earth; indeed, so great was my sluggishness that, if I lay at full length in the sultry season and the sun came round upon me, I was too lazy to rise and remove from the sun to the shade. And thus I abode till I reached my fifteenth year, when my father deceased in the mercy of Allah Almighty and left me nothing. However, my mother used to go out a-charing and feed me and give me to drink, whilst I lay on my side. Now it came to pass that one day she came in to me with five silver dirhams, and said to me, 'O my son, I hear that Shaykh Abъ al-Muzaffar[FN#231] is about to go a voyage to China.' (Now this Shaykh was a good and charitable man who loved the poor.) 'So come, my son, take these five silver bits; and let us both carry them to him and beg him to buy thee therewith somewhat from the land of China; so haply thou mayst make a profit of it by the bounty of Allah, whose name be exalted!' I was too idle to move for her; but she swore by the Almighty that, except I rose and went with her, she would bring me neither meat nor drink nor come in to me, but would leave me to die of hunger and thirst. Now when I heard her words, O Commander of the Faithful, I knew she would do as she threatened for her knowledge of my sluggishness; so I said to her, 'Help me to sit up.' She did so, and I wept the while and said to her, 'Bring me my shoes.' Accordingly, she brought them and I said, 'Put them on my feet.' She put them on my feet and I said, 'Lift me up off the ground.' So she lifted me up and I said, 'Support me, that I may walk.' So she supported me and I continued to fare a foot, at times stumbling over my skirts, till we came to the river bank, where we saluted the Shaykh and I said to him, 'O my uncle, art thou Abu al-Muzaffar?' 'At thy service,' answered he, and I, 'Take these dirhams and with them buy me somewhat from the land of China: haply Allah may vouchsafe me a profit of it.' Quoth the Shaykh to his companions, 'Do ye know this youth?' They answered, 'Yes, he is known as Abu Mohammed Lazybones, and we never saw him stir from his house till this moment.' Then said he to me, 'O my son, give me the silver with the blessing of Almighty Allah!' So he took the money, saying, 'Bismillah in the name of Allah!' and I returned home with my mother. Presently Shaykh Abu al-Muzaffar set sail, with a company of merchants, and stayed not till they reached the land of China, where he and his bought and sold; and, having won what they wished, set out on their homeward voyage. When they had been three days at sea, the Shaykh said to his company, 'Stay the vessel!' They asked, 'What dost thou want?' and he answered, 'Know that I have forgotten the commission wherewith Abu Mohammed Lazybones charged me; so let us turn back that we may lay out his money on somewhat whereby he may profit.' They cried, 'We conjure thee, by Allah Almighty turn not back with us; for we have traversed a long distance and a sore, and while so doing we have endured sad hardship and many terrors.' Quoth he, 'There is no help for it but we return;' and they said, 'Take from us double the profit of the five dirhams, and turn us not back.' He agreed to this and they collected for him an ample sum of money. Thereupon they sailed on, till they came to an island wherein was much people; when they moored thereto and the merchants went ashore, to buy thence a stock of precious metals and pearls and jewels and so forth. Presently Abu al-Muzaffar saw a man seated, with many apes before him, and amongst them one whose hair had been plucked off; and as often as their owner's attention was diverted from them, the other apes fell upon the plucked one and beat him and threw him on their master; whereupon the man rose and bashed them and bound them and punished them for this; and all the apes were wroth with the plucked ape on this account and funded him the more. When Shaykh Abu al-Muzaffar saw this, he felt for and took compassion upon the plucked ape and said to his master, 'Wilt thou sell me yonder monkey?' Replied the man, 'Buy,' and Abu al-Muzaffar rejoined, 'I have with me five dirhams, belonging to an orphan lad. Wilt thou sell it me for that sum?' Answered the monkey-merchant, 'It is a bargain; and Allah give thee a blessing of him!' So he made over the beast and received his money; and the Shaykh's slaves took the ape and tied him up in the ship. Then they loosed sail and made for another island, where they cast anchor; and there came down divers, who plunged for precious stones, pearls and other gems; so the merchants hired them to dive for money and they dived. Now when the ape saw them doing this, he loosed himself from his bonds and, jumping off the ship's side, plunged with them, whereupon quoth Abu al-Muzaffar, 'There is no Majesty and there is no Might, save in Allah, the Glorious, the Great! The monkey is lost to us with the luck of the poor fellow for whom we bought him.' And they despaired of him; but, after a while, the company of divers rose to the surface, and behold, among them was the ape, with his hands full of jewels of price, which he threw down before Abu al-Muzaffar. The Shaykh marvelled at this and said, 'There is much mystery in this monkey!' Then they cast off and sailed till they came to a third island, called the Isle of the Zunъj,[FN#232] who are a people of the blacks, which eat the flesh of the sons of Adam. When the blacks saw them, they boarded them in dug-outs[FN#233] and, taking all in the vessel, pinioned them and carried them to their King, who bade slaughter certain of the merchants. So they slaughtered them by cutting their throats and ate their flesh; and the rest of the traders passed the night in bonds and were in sore concern. But when it was midnight, the ape arose and going up to Abu al-Muzaffar, loosed his bonds; and, as the others saw him free, they said, 'Allah grant our deliverance may be at thy hands, O Abu al-Muzaffar!' But he replied, 'Know that he who delivered me, by leave of Allah Almighty, was none other than this monkey'"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "It has come to my attention, O great King, that Abu Mohammed Lazybones spoke to the Caliph: 'O Prince of True Believers, listen to my story, for it is truly amazing and its details are wondrous. If it were engraved on the corners of eyes, it would serve as a warning to those who might heed it.' Al-Rashid replied, 'Let us hear everything you have to say, O Abu Mohammed!' He began, 'Know then, O Commander of the Faithful (may Allah grant you glory and authority!), the rumor among the people is true; I am known as Lazybones, and my father left me nothing, as you have mentioned—he was merely a barber and cupper in a bathhouse. Throughout my youth, I was the laziest person on the planet; indeed, my laziness was so severe that if I lay flat in the heat of the day and the sun moved over me, I was too sluggish to get up and shift to the shade. I continued this way until I turned fifteen, when my father passed away in the mercy of Almighty Allah and left me with nothing. However, my mother used to go out to earn a living and would feed me and give me drinks while I lay on my side. One day, she came to me with five silver coins and said, 'O my son, I hear that Shaykh Abu al-Muzaffar is about to go on a voyage to China.' (This Shaykh was a good and charitable man who cared for the poor.) 'So come, my son, take these five silver coins; let us both go to him and ask him to buy you something from China, so perhaps you may profit from it by Allah's grace, whose name be exalted!' I was too lazy to move for her, but she swore by Almighty Allah that if I didn't get up and go with her, she would bring me neither food nor drink, and would leave me to die of hunger and thirst. When I heard her words, O Commander of the Faithful, I realized she would do as she threatened, knowing my laziness too well; so I said to her, 'Help me sit up.' She did so, and I wept while saying, 'Bring me my shoes.' She brought them, and I said, 'Put them on my feet.' She did, and then I said, 'Lift me off the ground.' So she lifted me, and I said, 'Support me so I can walk.' She supported me, and I managed to shuffle along, sometimes tripping over my clothes, until we reached the riverbank, where we greeted the Shaykh. I said to him, 'O my uncle, are you Abu al-Muzaffar?' 'At your service,' he answered. I said, 'Take these coins and buy me something from China: perhaps Allah may grant me a profit from it.' The Shaykh asked his companions, 'Do you know this young man?' They replied, 'Yes, he is known as Abu Mohammed Lazybones, and we have never seen him leave his house until now.' Then he said to me, 'O my son, give me the silver, and may Almighty Allah bless you!' So he took the money, saying, 'Bismillah, in the name of Allah!' and I returned home with my mother. Soon, Shaykh Abu al-Muzaffar set sail with a group of merchants and did not stop until they reached China, where he and the others engaged in trade. After achieving their goals, they set out to return home. Three days into their journey, the Shaykh said to his companions, 'Stop the vessel!' They asked, 'What is it?' and he replied, 'I have forgotten the request Abu Mohammed Lazybones made; let us turn back so I can spend his money on something for his benefit.' They pleaded, 'By Almighty Allah, do not make us go back; we have traveled a long distance and faced great hardships along the way.' He insisted, 'We must turn back,' and they offered to give him double what the five dirhams were worth to persuade him not to return. He agreed, and they raised a large sum of money for him. They then sailed until they reached an island populated by many people; they anchored, and the merchants went ashore to purchase precious metals, pearls, and jewels. Soon, Abu al-Muzaffar spotted a man sitting with many monkeys, one of which had been stripped of its hair. Whenever the owner was distracted, the other monkeys would attack the plucked monkey, beat him, and throw him back at their owner. This man would then rise and punish the monkeys, leading to further anger from the others towards the plucked monkey. Seeing this, Shaykh Abu al-Muzaffar felt compassion for the hairless monkey and asked its owner, 'Will you sell me that monkey?' The man replied, 'Buy,' and Abu al-Muzaffar responded, 'I have five dirhams belonging to an orphan boy. Will you sell it to me for that much?' The monkey seller agreed, saying, 'It's a deal; may Allah bless you with him!' He transferred ownership of the monkey and received the payment. Then Shaykh's servants took the monkey and tied him up on the ship. Afterward, they set sail again to another island, where they dropped anchor, and divers came down to search for precious stones, pearls, and gems. The merchants hired them to dive for profit. When the monkey saw this, it managed to free itself and jumped off the side of the ship, diving along with them. Abu al-Muzaffar exclaimed, 'There is no power and no strength except in Allah, the Glorious, the Great! The monkey is lost to us along with the luck of that poor boy for whom we bought him.' They lost hope, but after a while, the diving crew surfaced, and among them was the monkey, its hands full of valuable jewels, which it tossed down before Abu al-Muzaffar. The Shaykh was amazed and said, 'There is something very mysterious about this monkey!' Then they set off again and sailed until they arrived at a third island, called the Isle of the Zunǵ, inhabited by a people known for eating human flesh. When the Zunǵ saw them, they boarded the ship in their canoes, captured everyone, and took them to their King, who ordered the execution of some of the merchants. They slaughtered them by cutting their throats and consumed their flesh while the remaining traders spent the night in captivity, filled with dread. But at midnight, the monkey approached Abu al-Muzaffar and freed him from his bonds; when the others saw him free, they exclaimed, 'May Allah grant our deliverance through you, O Abu al-Muzaffar!' He replied, 'Understand that it was this monkey, by the will of Almighty Allah, who saved me.'—And Shahrazad noticed the dawn of day and stopped speaking at her permitted time.
When it was the Three Hundred and Second Night,
When it was the Three Hundred and Second Night,
She said, It hath reached me, O auspicious King, that Abu al-Muzaffar declared, "None loosed me, by leave of Allah Al-mighty, save this monkey and I buy my release of him at a thousand dinars!" whereupon the merchants rejoined, 'And we likewise, each and every, will pay him a thousand dinars if he release us.' With this the ape arose and went up to them and loosed their bonds one by one, till he had freed them all, when they made for the vessel and boarding her, found all safe and nothing missing from her. So they cast off and set sail; and presently Abu al-Muzaffar said to them, 'O merchants, fulfil your promise to the monkey.' 'We hear and we obey,' answered they; and each one paid him one thousand dinars, whilst Abu al-Muzaffar brought out to him the like sum of his own monies, so that a great heap of coin was collected for the ape. Then they fared on till they reached Bassorah-city where their friends came out to meet them; and when they had landed, the Shaykh said, 'Where is Abu Mohammed Lazybones?' The news reached my mother, who came to me as I lay asleep and said to me, 'O my son, verily the Shaykh Abu al-Muzaffar hath come back and is now in the city; so rise and go thou to him and salute him and enquire what he hath brought thee; it may be Allah Almighty have opened to thee the door of fortune with somewhat.' Quoth I, 'Lift me from the ground and prop me up, whilst I go forth and walk to the river bank.' After which I went out and walked on, stumbling over my skirts, till I met the Shaykh, who exclaimed at sight of me, 'Welcome to him whose money hath been the means of my release and that of these merchants, by the will of Almighty Allah.' Then he continued, 'Take this monkey I bought for thee and carry him home and wait till I come to thee.' So I took the ape and went off, saying in my mind, 'By Allah, this is naught but rare merchandise!' and led it home, where I said to my mother, 'Whenever I lie down to sleep, thou biddest me rise and trade; see now this merchandise with thine own eyes.' Then I sat me down and as I sat, up came the slaves of Abu al-Muzaffar and said to me, 'Art thou Abu Mohammed Lazybones?' 'Yes' answered I; and behold, Abu al-Muzaffar appeared behind them. So I rose up to him and kissed his hands: and he said, 'Come with me to my home.' 'Hearkening and obedience,' answered I and accompanied him to his house, where he bade his servants bring me what money the monkey had earned for me. So they brought it and he said to me, 'O my son, Allah hath blessed thee with this wealth, by way of profit on thy five dirhams.' Then the slaves set down the treasure in chests, which they had carried on their heads, and Abu al-Muzaffar gave me the keys saying, 'Go before the slaves to thy house; for in sooth all this wealth is thine.' So I returned to my mother, who rejoiced in this and said to me, 'O my son, Allah hath blessed thee with all these riches; so put off thy laziness and go down to the bazar and sell and buy.' At once I shook off my dull sloth, and opened a shop in the bazar, where the ape used to sit on the same divan with me eating with me when I ate and drinking when I drank. But, every day, he was absent from dawn till noon, when he came back bringing with him a purse of a thousand dinars, which he laid by my side, and sat down; and he ceased not so doing for a great while, till I amassed much wealth, wherewith, O Commander of the Faithful, I purchased houses and lands, and I planted gardens and I bought me white slaves and negroes and concubines. Now it came to pass one day, as I sat in my shop, with the ape sitting at my side on the same carpet, behold, he began to turn right and left, and I said to myself, 'What aileth the beast?' Then Allah made the ape speak with a ready tongue, and he said to me, 'O Abu Mohammed!' Now when I heard him speak, I was sore afraid; but he said to me, 'Fear not; I will tell thee my case. I am a Marid of the Jinn and came to thee because of thy poor estate; but today thou knowest not the amount of thy wealth; and now I have need of thee and if thou do my will, it shall be well for thee.' I asked, 'What is it?' and he answered, 'I have a mind to marry thee to a girl like the full moon.' Quoth I, 'How so?'; and quoth he, 'Tomorrow don thou thy richest dress and mount thy mule, with the saddle of gold and ride to the Haymarket. There enquire for the shop of the Sharif[FN#234] and sit down beside him and say to him, 'I come to thee as a suitor craving thy daughter's hand.' 'If he say to thee, 'Thou hast neither cash nor rank nor family'; pull out a thousand dinars and give them to him, and if he ask more, give him more and tempt him with money.' Whereto I replied, 'To hear is to obey; I will do thy bidding, Inshallah!' So on the next morning I donned my richest clothes, mounted my she mule with trappings of gold and rode to the Haymarket where I asked for the Sharif's shop, and finding him there seated, alighted and saluted him and seated myself beside him"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I've heard, O fortunate King, that Abu al-Muzaffar declared, 'Only this monkey has freed me, with the blessing of Almighty Allah, and I’ll pay him a thousand dinars for my release!' The merchants replied, 'And we too will each pay him a thousand dinars if he releases us.' With that, the monkey got up and went to them, untying their bonds one by one until he had freed them all. They hurried to the ship and found everything intact. So they set sail, and soon Abu al-Muzaffar said to them, 'O merchants, keep your promise to the monkey.' 'We hear and obey,' they replied, each paying him a thousand dinars, while Abu al-Muzaffar gave him an equal amount from his own money, creating a hefty pile of coins for the monkey. They traveled on until they reached Basrah, where their friends came to greet them. Once they landed, the Shaykh asked, 'Where is Abu Mohammed Lazybones?' The news reached my mother, who came to me while I was sleeping and said, 'O my son, the Shaykh Abu al-Muzaffar has returned and is now in the city; get up, go to him, greet him, and ask what he has brought you; perhaps Allah Almighty has opened the door of fortune for you with something wonderful.' I replied, 'Help me up and support me as I walk to the riverbank.' After that, I went out, struggling with my skirts, until I met the Shaykh, who exclaimed upon seeing me, 'Welcome to the one whose money has led to my release and that of these merchants, by the will of Almighty Allah.' Then he continued, 'Take this monkey I bought for you, take him home, and wait for me to come visit you.' So I took the monkey and left, thinking to myself, 'By Allah, this is nothing but rare merchandise!' I brought it home and said to my mother, 'Every time I lay down to sleep, you tell me to get up and trade; now see this merchandise with your own eyes.' I sat down, and as I did, the slaves of Abu al-Muzaffar came to me and asked, 'Are you Abu Mohammed Lazybones?' 'Yes,' I replied, and behold, Abu al-Muzaffar appeared behind them. I got up to him and kissed his hands, and he said, 'Come with me to my home.' 'Of course,' I answered, and went with him to his house, where he told his servants to bring me the money the monkey had earned for me. They brought it, and he said to me, 'O my son, Allah has blessed you with this wealth, which is a profit from your five dirhams.' The slaves set down the treasure in chests they had carried on their heads, and Abu al-Muzaffar gave me the keys, saying, 'Go ahead of the slaves to your house; indeed, all this wealth is yours.' I went back to my mother, who was overjoyed and said to me, 'O my son, Allah has blessed you with all these riches; now shake off your laziness and go to the bazaar to sell and buy.' Immediately, I shook off my dull sloth and opened a shop in the bazaar, where the monkey sat on the same divan with me, eating when I ate and drinking when I drank. But every day, he was absent from dawn until noon, when he returned with a purse of a thousand dinars, which he placed by my side, and then sat down. He continued this for a long time until I amassed great wealth, with which, O Commander of the Faithful, I bought houses and lands, planted gardens, and purchased white slaves and concubines. One day, as I sat in my shop with the monkey beside me on the same carpet, he began to shift around, and I wondered, 'What’s wrong with the beast?' Then, astonishingly, the monkey spoke to me, saying, 'O Abu Mohammed!' I was terrified when I heard him speak, but he reassured me, 'Don’t be afraid; I will tell you my situation. I am a Marid of the Jinn and I came to you because of your poor circumstances; but today, you don’t realize how wealthy you are, and now I need your help—and if you do what I ask, it will be good for you.' I asked, 'What do you want?' He replied, 'I want to marry you to a girl as beautiful as the full moon.' I said, 'How can that be?' He told me, 'Tomorrow, wear your finest clothes and ride your mule with its golden saddle to the Haymarket. There, ask for the shop of the Sharif and sit beside him, saying, 'I’ve come as a suitor seeking your daughter’s hand.' If he says, 'You have neither wealth nor status nor family,' pull out a thousand dinars and give them to him, and if he asks for more, give him more and tempt him with money.' I answered, 'I’ll do as you say; I will obey you, Inshallah!' So the next morning, I wore my finest clothes, mounted my richly adorned mule, and rode to the Haymarket where I inquired about the Sharif’s shop. Finding him seated there, I dismounted, greeted him, and sat beside him."—And Shahrazad noticed the dawn breaking and stopped her tale.
When it was the Three Hundred and Third Night,
When it was the 303rd Night,
She said, It hath reached me, O auspicious King, that Abu Mohammed Lazybones continued: "So I alighted and, saluting him, seated myself beside him, and my Mamelukes and negro-slaves stood before me. Said the Sharif, 'Haply, thou hast some business with us which we may have pleasure of transacting?' Replied I, 'Yes, I have business with thee.' Asked he, 'And what is it?'; and I answered, 'I come to thee as a suitor for thy daughter's hand.' So he said, 'Thou hast neither cash nor rank nor family;' whereupon I pulled him out a purse of a thousand dinars, red gold, and said to him, 'This is my rank[FN#235] and my family; and he (whom Allah bless and keep!) hath said, The best of ranks is wealth. And how well quoth the poet,
She said, "I've heard, O fortunate King, that Abu Mohammed Lazybones went on: 'So I got down, greeted him, and sat next to him, while my bodyguards and servants stood in front of me. The Sharif asked, 'Maybe you have some business with us that we can enjoy discussing?' I replied, 'Yes, I have something to discuss with you.' He questioned, 'What is it?'; and I answered, 'I come to you asking for your daughter's hand in marriage.' He replied, 'You have neither money, status, nor a family;' so I pulled out a purse with a thousand dinars, pure gold, and said to him, 'This represents my status and my family; and he (may Allah bless and protect him!) has said, The greatest status is wealth. And how beautifully the poet said,
'Whoso two dithams hath, his lips have learnt * Speech of all
kinds with eloquence bedight:
Draw near[FN#236] his brethren and crave ear of him, * And him
thou seest haught in pride-full height:
Were 't not for dirhams wherein glories he, * Hadst found him
'mid man kind in sorry plight.
When richard errs in words they all reply, * "Sooth thou hast
spoken and hast said aright!"
When pauper speaketh truly all reply * 'Thou liest;' and they
hold his sayings light.[FN#237]
Verily dirhams in earth's every stead * Clothe men with rank and
make them fair to sight
Gold is the very tongue of eloquence; * Gold is the best of arms
for might who'd fight!'
'Whoever has two dirhams has learned to speak * with eloquence in all ways:
Come closer and ask him to share his thoughts, * and you’ll see him full of pride:
If it weren't for the dirhams that bring him glory, * you would find him among people in a miserable state.
When a rich person makes a mistake in words, they all say, * "Truly, you have spoken and said it right!"
But when a poor person speaks the truth, they all reply, * "You’re lying;" and they dismiss his words.
Indeed, dirhams in every corner of the earth * elevate men and make them pleasing to see.
Gold is the very language of persuasion; * gold is the best weapon for anyone who would fight!'
Now when the Sharif heard these my words and understood my verse, he bowed his head awhile groundwards then raising it, said, 'If it must be so, I will have of thee other three thousand gold pieces.' 'I hear and I obey,' answered I, and sent one of my Mamelukes home for the money. As soon as he came back with it, I handed it to the Sharif who, when he saw it in his hands, rose, and bidding his servants shut his shop, invited his brother merchants of the bazar the wedding; after which he carried me to his house and wrote out my contract of marriage with his daughter saying to me, 'After ten days, I will bring thee to pay her the first visit.' So I went home rejoicing and, shutting myself up with the ape, told him what had passed; and he said 'Thou hast done well.' Now when the time appointed by the Sharif drew near, the ape said to me, 'There is a thing I would have thee do for me; and thou shalt have of me (when it is done) whatso thou wilt.' I asked, 'What is that?' and he answered, 'At the upper end of the chamber wherein thou shalt meet thy bride, the Sharif's daughter, stands a cabinet, on whose door is a ring-padlock of copper and the keys under it. Take the keys and open the cabinet in which thou shalt find a coffer of iron with four flags, which are talismans, at its corners; and in its midst stands a brazen basin full of money, wherein is tied a white cock with a cleft comb; while on one side of the coffer are eleven serpents and on the other a knife. Take the knife and slaughter the cock; cut away the flags and upset the chest, then go back to the bride and do away her maidenhead. This is what I have to ask of thee.' 'Hearkening and obedience,' answered I, and betook myself to the house of the Sharif. So as soon as I entered the bride-chamber, I looked for the cabinet and found it even as the ape had described it. Then I went in unto the bride and marvelled at her beauty and loveliness and stature and symmetrical-grace, for indeed they were such as no tongue can set forth. I rejoiced in her with exceeding joy; and in the middle of the night, when my bride slept, I rose and, taking the keys, opened the cabinet. Then I seized the knife and slew the cock and threw down the flags and upset the coffer, whereupon the girl awoke and, seeing the closet open and the cock with cut throat, exclaimed, 'There is no Majesty and there is no Might save in Allah, the Glorious, the Great! The Marid hath got hold of me!' Hardly had she made an end of speaking, when the Marid swooped down upon the house and, snatching up the bride, flew away with her; whereupon there arose a mighty clamour and behold, in came the Sharif, buffetting his face and crying, 'O Abu Mohammed, what is this deed thou hast done? Is it thus thou requiitest us? I made this talisman in the cabinet fearing for my daughter from this accursed one who, for these six years, hath sought to steal-away the girl, but could not. But now there is no more abiding for thee with us, so wend thy ways.' Thereupon I went forth and returned to my own house, where I made search for the ape but could not find him nor any trace of him; whereby I knew that it was he who was the Marid, and that he had carried off my wife and had tricked me into destroying the talisman and the cock, the two things which hindered him from taking her, and I repented, rending my raiment and cuffing my face. And there was no land but was straitened upon me; so I made for the desert forthright and ceased not wandering on till night overtook me, for I knew not whither I was going. And whilst I was deep in sad thought behold, I met two serpents, one tawny and the other white, and they were fighting to kill each other. So I took up a stone and with one cast slew the tawny serpent, which was the aggressor; whereupon the white serpent glided away and was absent for a while, but presently she returned accompanied by ten other white serpents which glided up to the dead serpent and tore her in pieces, so that only the head was left. Then they went their ways and I fell prostrate for weariness on the ground where I stood; but as I lay, pondering my case lo! I heard a Voice though I saw no one and the Voice versified with these two couplets,
Now, when the Sharif heard my words and understood my verse, he lowered his head for a moment, then raised it and said, “If it must be so, I will need three thousand gold pieces from you.” “I hear you and I will obey,” I replied, sending one of my Mamelukes home for the money. As soon as he returned with it, I handed it to the Sharif. When he saw the gold in his hands, he stood up, ordered his servants to close his shop, and invited his fellow merchants to the wedding. After that, he took me to his house and wrote my marriage contract with his daughter, saying, “In ten days, I will bring you to pay her the first visit.” So I went home happy and, locking myself in with the monkey, told him what had happened. He said, “You’ve done well.” As the appointed time drew near, the monkey said to me, “There is something I need you to do for me, and you’ll get whatever you want from me once it’s done.” I asked, “What is it?” He replied, “At the far end of the room where you will meet your bride, the Sharif's daughter, there’s a cabinet. It has a copper padlock on the door and the keys underneath it. Take the keys and open the cabinet, where you will find an iron chest with four talismans at its corners. In the middle of it is a bronze basin filled with money, and tied inside is a white rooster with a split comb. On one side of the chest, there are eleven serpents, and on the other, a knife. Take the knife and kill the rooster; remove the talismans and turn the chest over, then go back to your bride and take her virginity. This is what I need from you.” “Understood and will do,” I replied and headed to the Sharif's house. As soon as I entered the bridal chamber, I looked for the cabinet and found it exactly as the monkey had described. Then I approached the bride, astonished by her beauty, grace, and poise, which were beyond words. I reveled in her presence, and in the middle of the night, when my bride was asleep, I rose, took the keys, and opened the cabinet. I seized the knife, slaughtered the rooster, removed the talismans, and overturned the chest. At that moment, the girl woke up, saw the cabinet open and the rooster with a cut throat, and exclaimed, “There is no power and no might except with Allah, the Glorious, the Great! The Marid has taken hold of me!” Hardly had she finished speaking when the Marid swooped down on the house, snatched the bride, and flew away with her. A huge uproar ensued, and in came the Sharif, striking his face and shouting, “Oh, Abu Mohammed, what have you done? Is this how you repay us? I made this talisman in the cabinet to protect my daughter from this accursed one who has tried to steal her for six years, but couldn’t succeed. Now, you can no longer stay with us; go on your way.” I then left and returned to my house, searching for the monkey but finding neither him nor a trace of him. That’s when I realized he was the Marid who had taken my wife and tricked me into destroying the talisman and the rooster, the two things that kept him from taking her. I repented, tearing my clothes and striking my face. There was no land where I could find peace, so I made my way to the desert and wandered until nightfall, not knowing where I was headed. While I was deep in sorrowful thought, I encountered two serpents, one brown and the other white, fighting to the death. I picked up a stone and threw it, killing the brown serpent, who had started the fight. The white serpent slithered away for a bit, but soon returned with ten other white serpents, which gathered around the dead serpent and tore her apart, leaving only the head. After they dispersed, I collapsed from exhaustion on the ground. As I lay there, contemplating my situation, I suddenly heard a voice, though I saw no one, and the voice recited these two couplets,
'Let Fate with slackened bridle fare her pace, * Nor pass the
night with mind which cares an ace
Between eye-closing and its opening, * Allah can foulest change
to fairest case.'
'Let Fate take her time, * Nor let the
night go by with a mind that cares a bit
Between closing and opening the eyes, * God can turn the worst
into the best.'
Now when I heard this, O Commander of the Faithful, great concern get hold of me and I was beyond measure troubled, and behold, I heard a Voice from behind me extemporise these couplets,
Now when I heard this, O Commander of the Faithful, I was filled with great concern and deeply troubled. Suddenly, I heard a voice behind me recite these lines,
'O Moslem! thou whose guide is Alcorбn, * Joy in what brought
safe peace to thee, O man.
Fear not what Satan haply whispered thee, * And in us see a
Truth-believing
'O Muslim! you whose guide is the Quran, * Rejoice in what has brought
safe peace to you, O person.
Do not be afraid of what Satan may have whispered to you, * And in us see a
Truth-believing
Then said I, 'I conjure thee, by the truth of Him thou wore shippest, let me know who thou art!' Thereupon the Invisible Speaker assumed the form of a man and said, 'Fear not; for the report of thy good deed hath reached us, and we are a people of the true-believing Jinn. So, if thou lack aught, let us know it that we may have the pleasure of fulfilling thy want.' Quoth I, 'Indeed I am in sore need, for I am afflicted with a grievous affliction and no one was ever afflicted as I am!' Quoth he, 'Perchance thou art Abu Mohammed Lazybones?' and I replied, 'Yes.' He rejoined, 'I, O Abu Mohammed, am the brother of the white serpent, whose foe thou slewest, we are four brothers by one father and mother, and we are all indebted to thee for thy kindness. And know thou that he who played this trick on thee in the likeness of an ape, is a Marid of the Marids of the Jinn; and had he not used this artifice, he had never been able to get the girl; for he hath loved her and had a mind to take her this long while, but he was hindered of that talisman; and had it remained as it was, he could never have found access to her. However, fret not thyself for that; we will bring thee to her and kill the Marid; for thy kindness is not lost upon us.' Then he cried out with a terrible outcry"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Then I said, "I urge you, by the truth of the one you worship, tell me who you are!" The Invisible Speaker took on the shape of a man and said, "Don’t be afraid; we’ve heard about your good deeds, and we are a group of true-believing Jinn. So, if you need anything, just let us know so we can help you." I replied, "I am indeed in great need, for I am suffering from a serious problem, and no one has suffered like I have!" He asked, "Are you Abu Mohammed Lazybones?" I answered, "Yes." He continued, "I, Abu Mohammed, am the brother of the white serpent you defeated. We are four brothers from the same parents, and we all owe you for your kindness. And know this: the one who tricked you as an ape is a Marid among the Jinn; he would never have gotten the girl without this trick. He has loved her and wanted to marry her for a long time, but that talisman held him back; without it, he could never have reached her. However, don’t worry; we will take you to her and defeat the Marid, for your kindness is not forgotten." Then he shouted with an awful cry—And Shahrazad noticed the dawn was breaking and stopped her story for the time being.
When it was the Three Hundred and fourth Night,
When it was the Three Hundred and fourth Night,
She said, It hath reached me, O auspicious King, that the Ifrit continued, "'Verily thy kindness is not lost upon us.' Then he cried out with a terrible outcry in a horrible voice, and behold, there appeared a troop of the Jinn, of whom he enquired concerning the ape; and one of them said, 'I know his abiding- place;' and the other asked 'Where abideth he?' Said the speaker 'He is in the City of Brass whereon sun riseth not.' Then said the first Jinni to me, 'O Abu Mohammed, take one of these our slaves, and he will carry thee on his back and teach thee how thou shalt get back the girl; but know that this slave is a Marid of the Marids and beware, whilst he is carrying thee, lest thou utter the name of Allah, or he will flee from thee and thou wilt fall and be destroyed.' 'I hear and obey,' answered I and chose out one of the slaves, who bent down and said to me, 'Mount.' So I mounted on his back, and he flew up with me into the firmament, till I lost sight of the earth and saw the stars as they were the mountains of earth fixed and firm[FN#238] and heard the angels crying, 'Praise be to Allah,' in heaven while the Marid held me in converse, diverting me and hindering me from pronouncing the name of Almighty Allah.[FN#239] But, as we flew, behold, One clad in green raiment,[FN#240] with streaming tresses and radiant face, holding in his hand a javelin whence flew sparks of fire, accosted me, saying, 'O Abu Mohammed, say:—There is no god but the God and Mohammed is the Apostle of God; or I will smite thee with this javelin.' Now already I felt heart-broken by my forced silence as regards calling on the name of Allah; so I said, 'There is no god but the God, and Mohammed is the Apostle of God. Whereupon the shining One smote the Marid with his javelin and he melted away and became ashes; whilst I was thrown from his back and fell headlong towards the earth, till I dropped into the midst of a dashing sea, swollen with clashing surge. And behold I fell hard by a ship with five sailors therein, who seeing me, made for me and took me up into the vessel; and they began to speak to me in some speech I knew not; but I signed to them that I understood not their speech. So they fared on till the last of the day, when they cast out a net and caught a great fish and they broiled it and gave me to eat; after which they ceased not sailing on till they reached their city and carried me to their King and set me in his presence. So I kissed ground before him, and he bestowed on me a dress of honour and said to me in Arabic (which he knew well), 'I appoint thee one of my officers.' Thereupon I asked him the name of the city, and he replied, 'It is called Hanбd[FN#241] and is in the land of China.' Then he committed me to his Wazir, bidding him show me the city, which was formerly peopled by Infidels, till Almighty Allah turned them into stones; and there I abode a month's space, diverting myself with viewing the place, nor saw I ever greater plenty of trees and fruits than there. And when this time had past, one day, as I sat on the bank of a river, behold, there accosted me a horseman, who said to me, 'Art thou not Abu Mohammed Lazybones?' 'Yes,' answered I; whereupon, he said, 'Fear not, for the report of thy good deed hath reached us.' Asked I, 'Who art thou?' and he answered, 'I am a brother of the white serpent, and thou art hard by the place where is the damsel whom thou seekest.' So saying, he took off his clothes and clad me therein, saying, 'Fear not, for the slave who perished under thee was one of our slaves.' Then the horseman took me up behind him and rode on with me to a desert place, when he said, 'Dismount now and walk on between these two mountains, till thou seest the City of Brass;[FN#242] then halt afar off and enter it not, ere I return to thee and tell thee how thou shalt do.' 'To hear is to obey,' replied I and, dismounting from behind him, walked on till I came to the city, the walls whereof I found of brass. Then I began to pace round about it, hoping to find a gate, but found none; and presently as I persevered, behold, the serpent's brother rejoined me and gave me a charmed sword which should hinder any from seeing me,[FN#243] then went his way. Now he had been gone but a little while, when lo! I heard a noise of cries and found myself in the midst of a multitude of folk whose eyes were in their breasts; and seeing me quoth they, 'Who art thou and what cast thee into this place?' So I told them my story, and they said, 'The girl thou seekest is in this city with the Marid; but we know not what he hath done with her. Now we are brethren of the white serpent,' adding, 'Go thou to yonder spring and note where the water entereth, and enter thou with it; for it will bring thee into the city.' I did as they bade me, and followed the water-course, till it brought me to a Sardab, a vaulted room under the earth, from which I ascended and found myself in the midst of the city. Here I saw the damsel seated upon a throne of gold, under a canopy of brocade, girt round by a garden full of trees of gold, whose fruits were jewels of price, such as rubies and chrysolites, pearls and coral. And the moment she saw me, she knew me and accosted me with the Moslem salutation, saying, 'O my lord, who guided thee hither?' So I told her all that had passed, and she said, 'Know, that the accursed Marid, of the greatness of his love for me, hath told me what bringeth him bane and what bringeth him gain; and that there is here a talisman by means whereof he could, an he would, destroy the city and all that are therein; and whoso possesseth it, the Ifrits will do his commandment in everything. It standeth upon a pillar'—Whereat I asked her, 'And where is the pillar?' and she answered, 'It is in such a place.' 'And what manner of thing may the talisman be?' said I: said she, 'It is in the semblance of a vulture[FN#244] and upon it is a writing which I cannot read. So go thou thither and seize it, and set it before thee and, taking a chafing dish, throw into it a little musk, whereupon there will arise a smoke which will draw the Ifrits to thee, and they will all present themselves before thee, nor shall one be absent; also they shall be subject to thy word and, whatsoever thou biddest them, that will they do. Arise therefore and fall to this thing, with the blessing of Almighty Allah.' I answered, 'Hearkening and obedience' and, going to the column, did as she bade me, where- upon the Ifrits all presented themselves before me saying, 'Here are we, O our lord! Whatsoever thou biddest us, that will we do.' Quoth I, 'Bind the Marid who brought the damsel hither from her home.' Quoth they, 'We hear and obey,' and off they flew and bound that Marid in straitest bonds and returned after a while, saying, 'We have done thy bidding.' Then I dismissed them and, repairing to my wife, told her what had happened and said to her, 'O my bride, wilt thou go with me?' 'Yes,' answered she. So I carried her forth of the vaulted chamber whereby I had entered the city and we fared on, till we fell in with the folk who had shown me the way to find her." And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "It has reached me, O auspicious King, that the Ifrit continued, 'Truly, your kindness is appreciated.' Then he let out a terrible scream in a horrific voice, and suddenly, a group of Jinn appeared. He asked them about the ape, and one of them replied, 'I know where he is.' The other asked, 'Where is he?' The first Jinni said, 'He is in the City of Brass, where the sun does not rise.' The first Jinni then said to me, 'O Abu Mohammed, take one of our slaves, and he will carry you on his back and show you how to get back the girl. But be warned, this slave is a Marid, and while he is carrying you, don’t say the name of Allah, or he will run away, and you will fall and be lost.' 'I hear and obey,' I replied and chose one of the slaves, who bent down and said to me, 'Get on.' So I got on his back, and he flew up into the sky, until I lost sight of the ground and saw the stars as if they were solid, fixed mountains, and I heard the angels saying, 'Praise be to Allah' in heaven while the Marid engaged me in conversation, distracting me from saying the name of Almighty Allah. But as we flew, suddenly, someone dressed in green, with flowing hair and a radiant face, holding a javelin from which sparks flew, approached me and said, 'O Abu Mohammed, say: There is no god but God, and Mohammed is the Apostle of God; otherwise, I will strike you with this javelin.' By now, I felt heartbroken from my forced silence regarding calling on the name of Allah; so I said, 'There is no god but God, and Mohammed is the Apostle of God.' Then the shining one struck the Marid with his javelin, and he melted away into ashes; I was thrown from his back and fell headfirst towards the earth, landing in the midst of a raging sea with crashing waves. Just then, I fell near a ship with five sailors in it, who saw me, rowed over, and lifted me into the vessel. They began to speak to me in a language I did not understand, so I gestured that I did not understand their speech. They continued sailing until the end of the day when they cast out a net and caught a large fish, which they cooked and gave me to eat; then they continued sailing until they reached their city and took me to their King, placing me in his presence. I kissed the ground before him, and he honored me with a robe and said to me in Arabic (which he spoke well), 'I appoint you as one of my officers.' I then asked him the name of the city, and he replied, 'It is called Hanбd and is in the land of China.' He then entrusted me to his Wazir, telling him to show me the city, which used to be inhabited by Infidels until Almighty Allah turned them into stone; I stayed there for a month, enjoying the sights, and I never saw a place with such an abundance of trees and fruits. When that time had passed, one day, as I was sitting by the riverbank, suddenly a horseman approached and asked, 'Aren't you Abu Mohammed Lazybones?' 'Yes,' I replied. He said, 'Do not be afraid, for the word of your good deed has reached us.' I asked, 'Who are you?' and he answered, 'I am a brother of the white serpent, and you are close to where the girl you seek is.' So saying, he removed his clothes and dressed me in them, saying, 'Do not fear, for the slave who perished under you was one of our slaves.' Then the horseman lifted me up behind him and rode with me to a desert area, where he said, 'Dismount now and walk between these two mountains until you see the City of Brass; then wait at a distance and do not enter until I return and tell you what to do.' 'I will obey,' I replied, and, after dismounting, I walked until I reached the city, whose walls I found to be made of brass. I began to walk around it, hoping to find a gate, but none appeared; and just as I persisted, behold, the serpent's brother returned and gave me a charmed sword that would make me invisible to others,[FN#243] and then he left. Shortly after he had gone, I heard cries and found myself among a crowd of people whose eyes were in their chests. They looked at me and asked, 'Who are you and what brought you to this place?' I told them my story, and they said, 'The girl you seek is in this city with the Marid; but we do not know what he has done with her. Now, we are brothers of the white serpent,' and they added, 'Go to that spring and watch where the water goes in, and enter along with it; for it will take you into the city.' I followed their advice and followed the water until it led me to a Sardab, a vaulted chamber underground, from which I emerged and found myself in the middle of the city. There I saw the damsel sitting on a golden throne, beneath a brocade canopy, surrounded by a garden full of gold trees, whose fruits were precious jewels, like rubies and chrysolites, pearls and coral. The moment she saw me, she recognized me and greeted me with the Muslim salutation, saying, 'O my lord, who brought you here?' I told her everything that had happened, and she said, 'Know that the cursed Marid, driven by his great love for me, has revealed to me what brings him harm and what brings him benefit; and there is a talisman here by means of which he could, if he wanted, destroy the city and everyone in it; and whoever possesses it, the Ifrits will obey him in everything. It is on a pillar.' I then asked her, 'And where is the pillar?' and she answered, 'It is in such a place.' 'What does the talisman look like?' I asked, and she said, 'It looks like a vulture[FN#244] and has writing on it that I cannot read. So go there, take it, place it before you, and take a chafing dish, and throw some musk into it, then a smoke will rise which will attract the Ifrits to you, and they will all appear before you, and none will be absent; they will be subject to your command, and whatever you ask of them, they will do. So rise and go to this task, with the blessing of Almighty Allah.' I replied, 'I hear and obey,' and went to the pillar, doing as she instructed. Then all the Ifrits appeared before me, saying, 'We are here, O our lord! Whatever you command us, we will do.' I said, 'Bind the Marid who brought the damsel here from her home.' They replied, 'We hear and obey,' and they flew off and bound that Marid in the strictest bonds and returned after some time, saying, 'We have completed your command.' I then dismissed them and went to my wife, telling her what had happened and asking, 'O my bride, will you go with me?' 'Yes,' she replied. So I led her out of the vaulted chamber through which I had entered the city, and we continued until we encountered the people who had shown me the way to find her." And Shahrazad noticed the dawn breaking and stopped telling her permitted story.
When it was the Three Hundred and Fifth Night,
When it was the 305th Night,
She said, It hath reached me, O auspicious King, that he continued on this wise: "And we fared on till we fell in with the folk who had shown me the way to her. So I said to them, 'Point me out a path which shall lead me to my home,' and they did accordingly, and brought us a-foot to the sea-shore and set us aboard a vessel which sailed on before us with a fair wind, till we reached Bassorah-city. And when we entered the house of my father-in-law and her people saw my wife, they rejoiced with exceeding joy. Then I fumigated the vulture with musk and lo! the Ifrits flocked to me from all sides, saying, 'At thy service what wilt thou have us do?' So I bade them transport all that was in the City of Brass of monies and noble metals and stones of price to my house in Bassorah, which they did; and I then ordered them to bring me the ape. They brought him before me, abject and contemptible, and I said to him, 'O accursed, why hast thou dealt thus perfidiously with me?' Then I com mended the Ifrits to shut him in a brazen vessel[FN#245] so they put him in a brazen cucurbite and sealed it with lead. But I abode with my wife in joy and delight; and now, O Commander of the Faithful, I have under my hand precious things in such measure and rare jewels and other treasure and monies on such wise as neither reckoning may express nor may limits comprise; and, if thou lust after wealth or aught else, I will command the Jinn at once to do thy desire. But all this is of the bounty of Almighty Allah." Thereupon the Commander of the Faithful wondered greatly and bestowed on him imperial gifts, in exchange for his presents, and entreated him with the favour he deserved. And men also tell the tale of the
She said, "It has come to my attention, O blessed King, that he went on like this: 'We traveled on until we encountered the people who had guided me to her. I asked them, "Can you show me a way to get home?" and they did just that, leading us on foot to the seashore and putting us on a ship that sailed smoothly ahead of us until we reached the city of Bassorah. When we entered my father-in-law's house and her family saw my wife, they rejoiced wholeheartedly. Then I perfumed the vulture with musk and, suddenly, the Ifrits gathered around me from every direction, saying, "At your service, what do you want us to do?" I told them to bring all the riches, precious metals, and valuable stones from the City of Brass to my house in Bassorah, and they did. After that, I commanded them to bring me the ape. They brought him to me, pitiful and contemptible, and I said, "O cursed creature, why have you betrayed me like this?" I then instructed the Ifrits to lock him in a bronze vessel, so they placed him in a bronze jar and sealed it with lead. Meanwhile, I enjoyed happiness and delight with my wife; and now, O Commander of the Faithful, I have a collection of priceless items, rare jewels, and treasures beyond counting or limits; if you desire wealth or anything else, I can immediately command the Jinn to fulfill your wish. But all this is thanks to the generosity of Almighty Allah.' Upon hearing this, the Commander of the Faithful was deeply amazed and gifted him with royal presents in return for his offerings, treating him with the respect he deserved. And people also share the story of the
GENEROUS DEALING OF YAHYA BIN KHALID THE BARMECIDE WITH MANSUR.
It is told that Harun al-Rashid, in the days before he became jealous of the Barmecides, sent once for one of his guards, Salih by name, and said to him, "O Sбlih, go to Mansъr[FN#246] and say to him: 'Thou owest us a thousand thousand dirhams and we require of thee immediate payment of this amount.' And I command thee, O Salih, unless he pay it between this hour and sundown, sever his head from his body and bring it to me." "To hear is to obey," answered Salih and, going to Mansur, acquainted him with what the Caliph had said, whereupon quoth he, "I am a lost man, by Allah; for all my estate and all my hand owneth, if sold for their utmost value, would not fetch a price of more than an hundred thousand dirhams. Whence then, O Salih, shall I get the other nine hundred thousand?" Salih replied, "Contrive how thou mayst speedily acquit thyself, else thou art a dead man; for I cannot grant thee an eye-twinkling of delay after the time appointed me by the Caliph; nor can I fail of aught which the Prince of True Believers hath enjoined on me. Hasten, therefore, to devise some means of saving thyself ere the time expire." Quoth Mansur, "O Salih, I beg thee of thy favour to bring me to my house, that I may take leave of my children and family and give my kinsfolk my last injunctions." Now Salih relateth: "So I went with him to his house where he fell to bidding his family farewell, and the house was filled with a clamour of weeping and lamentations and calling for help on Almighty Allah. Thereupon I said to him, 'I have bethought me that Allah may haply vouchsafe thee relief at the hands of the Barmecides. Come, let us go to the house of Yбhyб bin Khбlid.' So we went to Yahya's house, and Mansur told him his case, whereat he was sore concerned and bowed him groundwards for a while, then raising his head, he called his treasurer and said to him, 'How much have we in our treasury?' 'A matter of five thousand dirhams,' answered the treasurer, and Yahya bade him bring them and sent a messenger to his son, Al-Fazl, saying, 'I am offered for sale a splendid estate which may never be laid waste; so send me somewhat of money.' Al-Fazl sent him a thousand thousand dirhams, and he despatched a mes senger with a like message to his son Ja'afar, saying, 'We have a matter of much moment and for it we want money;' whereupon Ja'afar at once sent him a thousand thousand dirhams; nor did Yahya leave sending to his kinsmen of the Barmecides, till he had collected from them a great sum of money for Mansur. But Salih and the debtor knew not of this; and Mansur said to Yahya, 'O my lord, I have laid hold upon thy skirt, for I know not whither to look for the money but to thee, in accordance with thy wonted generosity; so discharge thou the rest of my debt for me and make me thy freed slave.' Thereupon Yahya hung down his head and wept; then he said to a page, 'Harkye, boy, the Commander of the Faithful gave our slave- girl Danбnнr a jewel of great price: go thou to her and bid her send it to us.' The page went out and presently returned with the jewel, whereupon quoth Yahya, 'O Mansur, I bought this jewel of the merchant for the Commander of the Faithful, at a price of two hundred thousand dinars,[FN#247] and he gave it to our slave-girl Dananir, the lute-player; and when he sees it with thee, he will know it and spare thy blood and do thee honour for our sake; and now, O Mansur, verily thy money is complete.' (Salih continued) So I took the money and the jewel and carried them to al-Rashid together with Mansur, but on the way I heard him repeat this couplet, applying it to his own case,
It is said that Harun al-Rashid, before he became jealous of the Barmecides, summoned one of his guards, named Salih, and told him, "O Salih, go to Mansur and tell him: 'You owe us a million dirhams, and we demand immediate payment of this amount.' I command you, O Salih, if he does not pay by sunset, sever his head from his body and bring it to me." "I hear and obey," answered Salih. He went to Mansur and relayed the Caliph's message. Mansur responded, "I'm doomed, by Allah; even if I sold everything I owned, it wouldn't total more than a hundred thousand dirhams. Where then, O Salih, can I find the other nine hundred thousand?" Salih replied, "Find a way to pay quickly, or you will die; I cannot delay even for a moment longer than the Caliph has given me, nor can I fail to carry out what the Prince of True Believers has commanded. So hurry and think of a way to save yourself before time runs out." Mansur pleaded, "O Salih, please take me home so I can say goodbye to my children and family and give my relatives my final orders." Salih recounted: "So I went with him to his house, where he started saying farewell to his family, and the house was filled with cries of weeping and lamentation, calling for help from Almighty Allah. Then I said to him, 'I thought that Allah might grant you relief through the Barmecides. Let's go to Yahya bin Khalid's house.' We went to Yahya's house, and Mansur explained his situation to him. Yahya was deeply troubled and bowed his head for a moment. Then he raised his head, called his treasurer, and asked, 'How much do we have in our treasury?' 'About five thousand dirhams,' the treasurer replied. Yahya instructed him to bring it and sent a message to his son, Al-Fazl, saying, 'I'm offered a wonderful estate which could never be wasted; send me some money.' Al-Fazl sent him a million dirhams, and then he sent a similar message to his son Ja'afar, saying, 'We have an urgent matter, and we need money.' Ja'afar quickly sent him a million dirhams as well. Yahya continued to solicit funds from his Barmecide relatives until he had gathered a significant sum for Mansur. But Salih and the debtor were unaware of this. Mansur then said to Yahya, 'O my lord, I hold onto your coat, knowing I must turn to you for the money, given your usual generosity; so please help me pay off my debt and make me your freed slave.' Yahya lowered his head and cried; then he said to a servant, 'Listen, boy, the Commander of the Faithful gifted our slave-girl Dananir a precious jewel: go to her and ask her to send it to us.' The servant left and soon returned with the jewel. Yahya said, 'O Mansur, I bought this jewel from the merchant for the Commander of the Faithful for two hundred thousand dinars. He gave it to our slave-girl Dananir, the lute-player. When he sees it with you, he’ll recognize it and spare your life and honor you for our sake; now, O Mansur, your money is complete.' (Salih continued) So I took the money and the jewel and brought them to al-Rashid along with Mansur, but on the way, I heard him reciting this couplet, applying it to his own situation,
‘'Twas not of love that fared my feet to them; * 'Twas that I feared me lest they shoot their shafts!'
‘It wasn’t love that drew me to them; it was that I feared they might shoot their arrows!’
Now when I heard this, I marvelled at his evil nature and his depravity and mischief-making and his ignoble birth and provenance and, turning upon him, I said, 'There is none on the face of the earth better or more righteous than the Barmecides, nor any baser nor more wrongous than thou; for they bought thee off from death and delivered thee from destruction, giving thee what should save thee; yet thou thankest them not nor praises" them, neither acquittest thee after the manner of the noble; nay, thou meetest their benevolence with this speech.' Then I went to Al-Rashid and acquainted him with all that had passed" And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Now, when I heard this, I was amazed by his evil nature, his wickedness, and his mischief, along with his shameful background. I turned to him and said, 'There is no one on this earth better or more righteous than the Barmecides, and no one more despicable or wrong than you; for they saved you from death and rescued you from ruin, giving you what you needed to survive. Yet you don't thank them or praise them, nor do you acknowledge them like someone noble should; instead, you respond to their kindness with this attitude.' Then I went to Al-Rashid and told him everything that had happened." And Shahrazad noticed the dawn of day and stopped her permitted story.
When it was the Three Hundred and Sixth Night,
When it was the Three Hundred and Sixth Night,
She said, It hath reached me, O auspicious King, that Salih con tinued: "So I acquainted the Commander of the Faithful with all that passed and Al-Rashid marvelled at the generosity and benevolence of Yahya and the vileness and ingratitude of Mansur, and bade restore the jewel to Yahya, saying, 'Whatso we have given it befitteth us not to take again.' After that Salih returned to Yahya and acquainted him with the tale of Mansur and his ill-conduct; whereupon replied he, 'O Salih, when a man is in want, sick at heart and sad of thought, he is not to be blamed for aught that falleth from him; for it cometh not from the heart;' and on this wise he took to seeking excuse for Mansur. But Salih wept and exclaimed, 'Never shall the revolving heavens bring forth into being the like of thee, O Yahya! Alas, and well- away, that one of such noble nature and generosity should be laid in the dust!' And he repeated these two couplets,
She said, "I've heard, O great King, that Salih continued: 'So I informed the Commander of the Faithful about everything that happened, and Al-Rashid was amazed by the generosity and kindness of Yahya, and by the wickedness and ingratitude of Mansur. He ordered that the jewel be returned to Yahya, saying, "What we have given should not be taken back." After that, Salih went back to Yahya and told him the story of Mansur's wrongdoing; to which he replied, "O Salih, when someone is in need, troubled, and heartbroken, they shouldn't be blamed for anything that comes out of them, because it doesn't come from the heart;" and in this way, he started to excuse Mansur. But Salih wept and said, "Never will the turning heavens create anyone like you, O Yahya! Alas, how tragic it is that someone of such noble character and generosity should be laid to rest!" And he recited these two couplets,'
'Haste to do kindness thou cost intend; * Thou canst not always
on boons expend:
How many from bounty themselves withheld, * Till means of bounty
had come to end!'"
'Be quick to show kindness you mean to do; * You can’t always
count on favors:
How many have held back their generosity, * Until the chance to give
had disappeared!'"
And men tell another tale of the
And guys tell a different story about the
GENEROUS DEALING OF YAHYA SON OF KHБLID WITH A MAN WHO FORGED A LETTER IN HIS NAME.
There was between Yбhyб bin Khбlid and Abdullah bin Mбlik al- Khuzб'i,[FN#248] an enmity which they kept secret; the reason of the hatred being that Harun al-Rashid loved Abdullah with exceeding love, so that Yahya and his sons were wont to say that he had bewitched the Commander of the Faithful. And thus they abode a long while, with rancour in their hearts, till it fell out that the Caliph invested Abdullah with the government of Armenia[FN#249] and despatched him thither. Now soon after he had settled himself in his seat of government, there came to him one of the people of Irak, a man of good breeding and excellent parts and abundant cleverness; but he had lost his money and wasted his wealth and his estate was come to ill case; so he forged a letter to Abdullah bin Malik in the name of Yahya bin Khбlid and set out therewith for Armenia. Now when he came to the Governor's gate, he gave the letter to one of the Chamberlains, who took it and carried it to his master. Abdullah opened it and read it and, considering it attentively, knew it to be forged; so he sent for the man, who presented himself before him and called down blessings upon him and praised him and those of his court. Quoth Abdullah to him, "What moved thee to weary thyself on this wise and bring me a forged letter? But be of good heart; for we will not disappoint thy travail." Replied the other, "Allah prolong the life of our lord the Wazir! If my coming annoy thee, cast not about for a pretext to repel me, for Allah's earth is wide and He who giveth daily bread still liveth. Indeed, the letter I bring thee from Yahya bin Khalid is true and no forgery." Quoth Abdullah, "I will write a letter to my agent[FN#250] at Baghdad and command him enquire concerning this same letter. If it be true, as thou sayest, and genuine and not forged by thee, I will bestow on thee the Emirship of one of my cities; or, if thou prefer a present, I will give thee two hundred thousand dirhams, besides horses and camels of price and a robe of honour. But, if the letter prove a forgery, I will order thou be beaten with two hundred blows of a stick and thy beard be shaven." So Abdullah bade confine him in a chamber and furnish him therein with all he needed, till his case should be made manifest. Then he despatched a letter to his agent at Baghdad, to the following effect: "There is come to me a man with a letter purporting to be from Yahya bin Khбlid. Now I have my suspicions of this letter: therefore delay thou not in the matter, but go thyself and look carefully into the case and let me have an answer with all speed, in order that we may know what is true and what is untrue." When the letter reached Baghdad, the agent mounted at once,—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
There was a secret rivalry between Yahya bin Khalid and Abdullah bin Malik al-Khuzai; their animosity stemmed from the fact that Harun al-Rashid had a deep affection for Abdullah, to the point where Yahya and his sons often claimed that he had enchanted the Commander of the Faithful. They harbored this resentment for a long time until the Caliph appointed Abdullah as the governor of Armenia and sent him there. Shortly after Abdullah took office, a well-bred, clever man from Iraq, who had fallen on hard times and lost his wealth, forged a letter to Abdullah bin Malik claiming to be from Yahya bin Khalid and set off for Armenia. Upon arriving at the governor's gate, he handed the letter to a chamberlain, who took it to Abdullah. Abdullah opened and read the letter, and after carefully examining it, he recognized it as a forgery. He then summoned the man, who presented himself and praised Abdullah and his court. Abdullah asked him, "What made you go through all this trouble to deliver a forged letter? But don’t worry; I won’t overlook your effort." The man replied, "May Allah grant our lord the Wazir a long life! If my visit bothers you, don't search for excuses to turn me away; Allah's earth is vast, and He who provides for us still lives. In fact, the letter I bring you from Yahya bin Khalid is genuine and not a forgery." Abdullah said, "I'll write to my agent in Baghdad and instruct him to look into this letter. If it's true, as you say, and authentic, not forged by you, I'll grant you the Emirship of one of my cities or, if you prefer a gift, I'll give you two hundred thousand dirhams, along with valuable horses and camels, and a robe of honor. However, if the letter turns out to be a forgery, I'll have you beaten with two hundred blows and your beard shaved." Abdullah then ordered that the man be confined in a chamber and given everything he needed until the truth was revealed. He sent a letter to his agent in Baghdad, saying: "A man has come to me with a letter claiming to be from Yahya bin Khalid. I have my doubts about this letter: so don't delay; go investigate thoroughly and get back to me quickly so we can discern the truth." When the letter reached Baghdad, the agent immediately set out,—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
When it was the Three Hundred and Seventh Night,
When it was the 307th Night,
She said, It hath reached me, O auspicious King, that the agent of Abdullah, son of Malik al-Khuza'i, on receipt of the letter at Baghdad, mounted at once and repaired to the house of Yahya bin Khбlid, whom he found sitting with his officers and boon- companions. After the usual salute he gave him the letter and Yahya read it and said to the agent, "Come back to me tomorrow for my written answer." Now when the agent had gone away, Yahya turned to his companions and said, "What doth he deserve who forgeth a letter in my name and carrieth it to my foe?" They answered all and each, saying this and that, and every one proposing some kind of punishment; but Yahya said, "Ye err in that ye say and this your counsel is of the baseness of your spirits and the meanness of your minds. Ye all know the close favour of Abdullah with the Caliph and ye weet of what is between him and us of anger and enmity; and now Almighty Allah hath made this man the means of reconciliation between us; and hath fitted him for such purpose and hath appointed him to quench the fire of ire in our hearts, which hath been growing these twenty years; and by his means our differences shall be adjusted. Wherefore it behoveth me to requite such man by verifying his assertion and amending his estate; so I will write him a letter to Abdullah son of Malik, praying that he may use him with increase of honour and continue to him his liberality." Now when his companions heard what he said, they called down blessings on him and marvelled at his generosity and the greatness of his magnanimity. Then he called for paper and ink and wrote Abdullah a letter in his own hand, to the following effect: "In the name of Allah, the Compassionating' the Compassionate! Of a truth thy letter hath reached me (Allah give thee long life!) and I am glad to hear of thy safety and am pleased to be assured of thine immunity and prosperity. It was thy thought that a certain worthy man had forged a letter in my name and that he was not the bearer of any message from the same; but the case is not so, for the letter I myself wrote, and it was no forgery; and I hope, of thy courtesy and consideration and the nobility of thy nature, that thou wilt gratify this generous and excellent man of his hope and wish, and honour him with the honour he deserveth and bring him to his desire and make him the special-object of thy favour and munificence. Whatso thou dost with him, it is to me that thou dost the kindness, and I am thankful to thee accordingly." Then he superscribed the letter and after sealing it, delivered it to the agent, who despatched it to Abdullah. Now when the Governor read it, he was charmed with its contents, and sending for the man, said to him, "Whichever of the two promised boons is the more acceptable to thee that will I give thee." The man replied, "The money gift were more acceptable to me than aught else," whereupon Abdullah ordered him two hundred thousand dirhams and ten Arab horses, five with housings of silk and other five with richly ornamented saddles, used in state processions; besides twenty chests of clothes and ten mounted white slaves and a proportionate quantity of jewels of price. Moreover, he bestowed on him a dress of honour and sent him to Baghdad in great splendour. So when he came thither, he repaired to the door of Yahya's house, before he went to his own folk, and craved permission to enter and have audience. The Chamberlain went in to Yahya and said to him, "O my lord, there is one at the door who craveth speech of thee; and he is a man of apparent wealth, courteous in manner, comely of aspect and attended by many servants." Then Yahya bade admit him; and, when he entered and kissed the ground before him, Yahya asked him, "Who art thou?" He answered, "Hear me, O my lord, I am he who was done dead by the tyranny of fortune, but thou didst raise me to life again from the grave of calamities and exalt me to the paradise of my desires. I am the man who forged a letter in thy name and carried it to Abdullah bin Malik al-Khuza'i." Yahya asked, "How hath he dealt with thee and what did he give thee?"; and the man answered, "He hath given me, thanks to thy hand and thy great liberality and benevolence and to thy comprehensive kindness and lofty magnanimity and thine all-embracing generosity, that which hath made me a wealthy man and he hath distinguished me with his gifts and favours. And now I have brought all that he gave me and here it is at thy door; for it is thine to decide and the command is in thy hand." Rejoined Yahya, "Thou hast done me better service than I did thee and I owe thee a heavy debt of gratitude and every gift the white hand[FN#251] can give, for that thou hast changed into love and amity the hate and enmity that were between me and a man whom I respect and esteem. Wherefore I will give thee the like of what Abdullah bin Malik gave thee." Then he ordered him money and horses and chests of apparel, such as Abdullah had given him; and thus that man's fortune was restored to him by the munificence of these two generous ones. And folk also relate the tale of the
She said, "I've heard, O gracious King, that the messenger of Abdullah, son of Malik al-Khuza'i, upon receiving the letter in Baghdad, immediately mounted his horse and went to Yahya bin Khalid's house, where he found Yahya sitting with his officers and friends. After the usual greetings, he handed over the letter to Yahya, who read it and said to the messenger, ‘Come back to me tomorrow for my written response.’ Once the messenger left, Yahya turned to his companions and said, ‘What should happen to someone who forges a letter in my name and carries it to my enemy?’ They all started suggesting punishments, but Yahya replied, ‘You're mistaken in what you say, and your advice reflects the dishonor of your hearts and the pettiness of your minds. You all know how close Abdullah is with the Caliph and the anger and hostility between us; and now, by the will of Almighty Allah, this man has become the means of reconciliation between us. He is intended to extinguish the rage in our hearts that has been growing for twenty years; through him, our differences can be resolved. Therefore, I must repay this man by supporting his claims and improving his situation; I will write a letter to Abdullah, son of Malik, asking him to honor and continue his generosity toward him.’ When his companions heard this, they praised him and were amazed by his generosity and nobility. Then he called for paper and ink and wrote a letter to Abdullah in his own handwriting, which read: ‘In the name of Allah, the Most Compassionate, the Most Merciful! Indeed, your letter has reached me (may Allah grant you a long life!) and I'm glad to hear of your well-being and am pleased about your safety and prosperity. You thought that a certain worthy man forged a letter in my name, claiming to bear no message from me; but that's not true, for I wrote the letter myself, and it was no forgery. I hope, out of your kindness and noble nature, that you'll grant this generous man his wishes, honor him as he deserves, and make him the focus of your favor and generosity. Whatever you do for him, you are doing a kindness for me, and I am grateful to you for it.’ He then signed the letter, sealed it, and gave it to the messenger, who sent it off to Abdullah. When the Governor read it, he was pleased with its contents and called the man, saying, ‘Whichever of the two promised rewards you prefer, that is what I will give you.’ The man replied, ‘The monetary gift is what I prefer above anything else,’ so Abdullah ordered him two hundred thousand dirhams and ten Arabian horses, five adorned with silk saddles and the others with richly decorated ones used in state ceremonies; along with twenty chests of clothing, ten mounted white slaves, and a considerable quantity of valuable jewels. Additionally, he honored him with a distinguished outfit and sent him to Baghdad in great style. Upon arriving, he went directly to Yahya's house before visiting his own family and requested permission to enter and speak. The Chamberlain went to Yahya and said, ‘O my lord, there is someone at the door wishing to speak with you. He appears to be wealthy, courteous, and well-presented, and he is accompanied by many servants.’ Yahya ordered him to be admitted. Once the man entered and kissed the ground before him, Yahya asked him, ‘Who are you?’ He replied, ‘Listen, my lord, I am the one whom fortune nearly buried; but you brought me back to life from the grave of misfortune and elevated me to the paradise of my desires. I am the one who forged a letter in your name and brought it to Abdullah bin Malik al-Khuza'i.’ Yahya asked, ‘How has he treated you, and what did he give you?’ The man answered, ‘He has granted me, thanks to your kindness and generosity, wealth and has distinguished me with his gifts. And now I've brought everything he gave me, and it's here at your door; the decision is yours to make.’ Yahya replied, ‘You have done me a greater service than I did for you, and I owe you a significant debt of gratitude and every gift I can offer for transforming the hatred and enmity between me and a respected man into love and friendship. Therefore, I will give you as much as Abdullah bin Malik gave you.’ Then he arranged for money, horses, and chests of clothing, similar to what Abdullah had given him; thus, the man's fortunes were restored through the generosity of these two noble men."
CALIPH AL-MAAMUN AND THE STRANGE SCHOLAR.
It is said of Al-Maamun that, among the Caliphs of the house of Abbas, there was none more accomplished in all branches of knowledge than he. Now on two days in each week, he was wont to preside at conferences of the learned, when the lawyers and theologians disputed in his presence, each sitting in his several-rank and room. One day as he sat thus, there came into the assembly a stranger, clad in ragged white clothes, who took seat in an obscure place behind the doctors of the law. Then the assembly began to speak and debate difficult questions, it being the custom that the various propositions should be submitted to each in turn, and that whoso bethought him of some subtle addition or rare conceit, should make mention of it. So the question went round till it came to the strange man, who spake in his turn and made a goodlier answer than any of the doctors' replies; and the Caliph approved his speech.——And Shahrazad perceived the dawn of day and ceased saying her permitted say.
It is said that Al-Maamun, among the Caliphs of the Abbasid dynasty, was the most knowledgeable in all fields. Twice a week, he would hold discussions with scholars, where lawyers and theologians would debate in his presence, each one in their respective place. One day, as he was presiding, a stranger dressed in tattered white clothing entered and took a seat in a hidden spot behind the legal scholars. The assembly began discussing complex questions, following the custom of presenting various proposals to each participant in turn, allowing anyone with a clever insight or unique thought to contribute. The discussion continued until it reached the stranger, who spoke up and provided a better answer than any of the doctors had given; the Caliph approved of his response.——And Shahrazad noticed the break of dawn and stopped her allowed narration.
When it was the Three Hundred and Eighth Night,
When it was the Three Hundred and Eighth Night,
She said, It hath reached me, O auspicious King, that the Caliph Al-Maamun approved his speech and ordered him to come up from his low place to a high stead. Now when the second question came to him, he made a still more notable answer, and Al-Maamun ordered him to be preferred to a yet higher seat; and when the third question reached him, he made answer more justly and appropriately than on the two previous occasions, and Al-Maamun bade him come up and sit near himself. Presently the discussion ended when water was brought and they washed their hands after which food was set on and they ate; and the doctors arose and withdrew; but Al-Maamun forbade the stranger to depart with them and, calling him to himself, treated him with especial-favour and promised him honour and profit. Thereupon they made ready the sйance of wassail; the fair-faced cup-companions came and the pure wine[FN#252] went round amongst them, till the cup came to the stranger, who rose to his feet and spake thus, "If the Commander of the Faithful permit me, I will say one word." Answered the Caliph, "Say what thou wilt." Quoth the man "Verily the Exalted Intelligence (whose eminence Allah increase!) knoweth that his slave was this day, in the august assembly, one of the unknown folk and of the meanest of the company; and the Commander of the Faithful raised his rank and brought him near to himself, little as were the wit and wisdom he displayed, preferring him above the rest and advancing him to a station and a degree where to his thought aspired not. But now he is minded to part him from that small portion of intellect which raised him high from his lowness and made him great after his littleness. Heaven forfend and forbid that the Commander of the Faithful should envy his slave what little he hath of understanding and worth and renown! Now, if his slave should drink wine, his reason would depart far from him and ignorance draw near to him and steal-away his good breeding, so would he revert to that low and contemptible degree, whence he sprang, and become ridiculous and despicable in the eyes of the folk. I hope, therefore, that the August Intelligence, of his power and bounty and royal-generosity and magnanimity, will not despoil his slave of this jewel." When the Caliph Al-Maamun heard his speech, he praised him and thanked him and making him sit down again in his place, showed him high honour and ordered him a present of an hundred thousand silver pieces. Moreover he mounted him upon a horse and gave him rich apparel; and in every assembly he was wont to exalt him and show him favour over all the other doctors of law and religion till he became the highest of them all in rank. And Allah is All knowing.[FN#253] Men also tell a tale of
She said, "I've heard, O great King, that Caliph Al-Maamun liked what he heard and asked him to come up from his low position to a higher place. When the second question was asked, he gave an even more impressive answer, and Al-Maamun moved him to an even higher seat. When the third question came his way, he responded even more appropriately than before, prompting Al-Maamun to invite him to sit close to him. Soon the discussion wrapped up, water was brought, and they washed their hands before the food was served, and they ate. The scholars got up and left, but Al-Maamun stopped the stranger from leaving with them and, drawing him close, treated him with special favor, promising him respect and rewards. Then they prepared the drinking session; the lovely cup-bearers came, and pure wine circulated among them until it reached the stranger, who stood up and said, 'If the Commander of the Faithful permits me, I'd like to say a word.' The Caliph replied, 'Speak freely.' The man said, 'Truly, the Exalted Intelligence (may Allah increase His greatness!) knows that today, in this esteemed gathering, I was one of the unknown and least valued among the company. Yet, the Commander of the Faithful raised my status and brought me closer to him, despite my limited intellect and wisdom, favoring me above others and advancing me to a level I never thought I could reach. But now, he wants to separate me from that small amount of understanding that lifted me from my low beginnings and made me significant after being insignificant. Heaven forbid that the Commander of the Faithful should envy his servant for the little understanding and worth I possess! If I were to drink wine, my reason would abandon me, ignorance would draw near, and my good manners would slip away, returning me to that low and contemptible state from which I came, making me ridiculous and despised among the people. Therefore, I hope that the Esteemed Intelligence, in His power, generosity, and nobility, will not strip His servant of this treasure.' When Caliph Al-Maamun heard his words, he praised and thanked him, seated him again, honored him greatly, and ordered a gift of one hundred thousand silver pieces for him. He also gave him a horse and lavish clothes. In every gathering, he continued to elevate and favor him above all other scholars of law and religion until he became the highest among them all in status. And Allah knows everything."
ALI SHAR[FN#254] AND ZUMURRUD.
There lived once in the days of yore and the good old times long gone before, in the land of Khorasan, a merchant called Majd al-Dнn, who had great wealth and many slaves and servants, white and black, young and old; but he had not been blessed with a child until he reached the age of threescore, when Almighty Allah vouchsafed him a son, whom he named Alн Shбr. The boy grew up like the moon on the night of fulness; and when he came to man's estate and was endowed with all kinds of perfections, his father fell sick of a death-malady and, calling his son to him, said, "O my son, the fated hour of my decease is at hand, and I desire to give thee my last injunctions." He asked, "And what are they, O my father?"; and he answered, "O my son, I charge thee, be not over-familiar with any[FN#255] and eschew what leadeth to evil and mischief. Beware lest thou sit in company with the wicked; for he is like the blacksmith; if his fire burn thee not, his smoke shall bother thee: and how excellent is the saying of the poet,[FN#256]
Once upon a time, in the long-ago days of Khorasan, there lived a wealthy merchant named Majd al-Dīn. He had many slaves and servants, both white and black, young and old. However, he was not blessed with a child until he was sixty years old, when Almighty Allah granted him a son, whom he named Alī Shār. The boy grew up beautifully, like the full moon, and when he reached adulthood, excelling in many ways, his father fell gravely ill. Calling his son to him, he said, "O my son, my time is near, and I want to give you my final advice." The son asked, "What is it, Father?" He replied, "O my son, I urge you not to be too familiar with anyone and to avoid what leads to wrongdoing. Be cautious not to associate with the wicked, for they are like blacksmiths; even if their fire doesn't burn you, their smoke will disturb you. And how true is the poet's saying,
'In thy whole world there is not one,
Whose friendship thou may'st count upon,
Nor plighted faith that will stand true,
When times go hard, and hopes are few.
Then live apart and dwell alone,
Nor make a prop of any one,
I've given a gift in that I've said,
Will stand thy friend in every stead:'
'In your whole world, there isn’t one,
Whose friendship you can rely on,
Or pledged loyalty that will hold strong,
When times are tough, and hopes are gone.
So live separately and stay alone,
And don't lean on anyone,
I've given a gift in what I've said,
Will be your friend in every way:'
And what another saith,
And what another says,
'Men are a hidden malady; * Rely not on the sham in them:
For perfidy and treachery * Thou'lt find, if thou examine them.'
'Men are a hidden illness; * Don't trust the falsehoods in them:
For betrayal and deceit * You'll discover, if you look closely at them.'
And yet a third saith,
And yet a third says,
'Converse with men hath scanty weal, except * To while away the
time in chat and prate:
Then shun their intimacy, save it be * To win thee lore, or
better thine estate.'
'Talking to men brings little benefit, except to pass the
time in conversation and chatter:
So avoid getting too close, unless it’s * To gain knowledge, or
to improve your situation.'
And a fourth saith,
And a fourth says,
'If a sharp-witted wight e'er tried mankind, * I've eaten that
which only tasted he:[FN#257]
Their amity proved naught but wile and guile, * Their faith I
found was but hypocrisy.'"
'If a clever person ever tested humanity, * I've experienced that
which only tasted true:[FN#257]
Their friendship turned out to be nothing but trickery and deceit, * Their loyalty I
discovered was just a facade.'"
Quoth Ali, "O my father, I have heard thee and I will obey thee what more shall I do?" Quoth he, "Do good whereas thou art able; be ever kind and courteous to men and regard as riches every occasion of doing a good turn; for a design is not always easily carried out; and how well saith the poet,
Quoth Ali, "O my father, I've heard you and I'll obey you. What more should I do?" He replied, "Do good whenever you can; always be kind and courteous to others, and see every chance to help as a treasure. Plans don’t always go smoothly; and how well the poet says,
"Tis not at every time and tide unstable, * We can do kindly acts
and charitable:
When thou art able hasten thee to act, * Lest thine endeavour
prove anon unable!'"
"It's not at every moment that it's unpredictable, * We can do kind things
and be charitable:
When you're able, hurry to take action, * So that your effort
doesn't end up being ineffective!'"
Said Ali, "I have heard thee and I will obey thee."—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Said Ali, "I've heard you and I will obey you."—And Shahrazad noticed the dawn of day and stopped her story.
When it was the Three Hundred and Ninth Night,
When it was the 309th Night,
She said, It hath reached me, O auspicious King, that the youth replied, "I have heard thee and I will obey thee; what more?" And his sire continued, "Be thou, O my son, mindful of Allah, so shall He be mindful of thee. Ward thy wealth and waste it not; for an thou do, thou wilt come to want the least of mankind. Know that the measure of a man's worth is according to that which his right hand hendeth: and how well saith the poet,[FN#258]
She said, "I've heard, O fortunate King, that the young man replied, 'I have listened to you and I will follow your commands; what else is there?' And his father continued, 'Be mindful of God, my son, and He will be mindful of you. Protect your wealth and don't waste it; if you do, you'll end up needing help from even the least of people. Remember that a man's worth is determined by what he can achieve with his own hands: and how well the poet says,"
'When fails my wealth no friend will deign befriend, * And when
it waxeth all men friendship show:
How many a foe for wealth became my friend, * Wealth lost, how
many a friend became a foe!'"
'When my wealth runs out, no friend will bother to befriend me, * And when
I have it, everyone shows friendship:
How many enemies became my friends because of wealth, * And when the wealth is gone, how
many friends turned into enemies!'"
Asked Ali, "What more?" And Majd al-Din answered, "O my son, take counsel of those who are older than thou and hasten not to do thy heart's desire. Have compassion on those who are below thee, so shall those who are above thee have compassion on thee; and oppress none, lest Allah empower one who shall oppress thee. How well saith the poet,
Asked Ali, "What else?" And Majd al-Din replied, "Oh my son, seek advice from those older than you and don’t rush to follow your heart's desires. Show kindness to those below you, and those above you will show kindness to you; and don’t oppress anyone, or God might empower someone to oppress you. How well the poet says,
'Add other wit to thy wit, counsel craving, * For man's true
course hides not from minds of two
Man is a mirror which but shows his face, * And by two mirrors he
his back shall view.'
'Add some more cleverness to your own, seeking advice, * For a person's true
path isn't hidden from two minds
A person is like a mirror that only reflects their own face, * And with two mirrors he
can see his back.'
And as saith another,[FN#259]
And as another says,[FN#259]
'Act on sure grounds, nor hurry fast,
To gain the purpose that thou hast
And be thou kindly to all men
So kindly thou'lt be called again;
For not a deed the hand can try,
Save 'neath the hand of God on high,
Nor tyrant harsh work tyranny,
Uncrushed by tyrant harsh as he.'
'Act on solid ground, and don’t rush,
To achieve the goals you have in mind.
Be kind to everyone you meet,
And kindness will come back to you;
For no action taken can succeed,
Unless it's under God's watchful eye,
And no harsh tyrant can oppress,
Without being challenged by those he rules.'
And as saith yet another,[FN#260]
And as says another,[FN#260]
'Tyrannize not, if thou hast the power to do so; for the
tyrannical-is in danger of revenges.
Thine eye will sleep while the oppressed, wakeful, will call down
curses on thee, and God's eye sleepeth not.'
"Don't oppress others just because you can; those who are tyrannical risk facing revenge. Your eye may be closed in sleep while the oppressed, wide awake, will call down curses upon you, and God's gaze never sleeps."
Beware of wine-bibbing, for drink is the root of all evil: it doeth away the reason and bringeth to contempt whoso useth it; and how well saith the poet,
Beware of excessive drinking, for alcohol is the source of all evil: it destroys reason and leads to disdain for anyone who uses it; and how well the poet says,
'By Allah, wine shall not disturb me, while my soul * Join body,
nor while speech the words of me explain:
No day will I be thralled to wine-skin cooled by breeze[FN#261] *
Nor choose a friend save those who are of cups unfair.'
'By God, wine won't bother me, while my soul * joins my body,
nor while my words explain my thoughts:
Not a day will I be bound to a wine skin cooled by the breeze[FN#261] *
Nor will I choose friends except those who share my love for drinks.'
This, then, is my charge to thee; bear it before thine eyes, and Allah stand to thee in my stead." Then he swooned away and kept silent awhile; and, when he came to himself, he besought pardon of Allah and pronounced the profession of the Faith, and was admitted to the mercy of the Almighty. So his son wept and lamented for him and presently made proper preparation for his burial; great and small walked in his funeral-procession and Koran readers recited Holy Writ about his bier; nor did Ali Shar omit aught of what was due to the dead. Then they prayed over him and committed him to the dust and wrote these two couplets upon his tomb,
This, then, is my request to you; keep it in mind, and may Allah support you on my behalf." Then he fainted and was silent for a while; when he came to, he asked for forgiveness from Allah and declared his faith, gaining the mercy of the Almighty. His son cried and mourned for him and soon made the necessary arrangements for his burial; people from all walks of life joined his funeral procession, and Koran readers recited sacred verses by his grave; Ali Shar made sure to fulfill all the respects owed to the deceased. Then they prayed over him, laid him to rest, and inscribed these two couplets on his tomb.
'Thou west create of dust and cam'st to life, * And learned'st in
eloquence to place thy trust;
Anon, to dust returning, thou becamest * A corpse, as though
ne'er taken from the dust."
'You were made from dust and came to life, * And learned to place your trust in eloquence;
Soon, returning to dust, you became * A corpse, as if
never taken from the dust."
Now his son Ali Shar grieved for him with sore grief and mourned him with the ceremonies usual among men of note; nor did he cease to weep the loss of his father till his mother died also, not long afterwards, when he did with her as he had done with his sire. Then he sat in the shop, selling and buying and consorting with none of Almighty Allah's creatures, in accordance with his father's injunction. This wise he continued to do for a year, at the end of which time there came in to him by craft certain whoreson fellows and consorted with him, till he turned after their example to lewdness and swerved from the way of righteousness, drinking wine in flowing bowls and frequenting fair women night and day; for he said to himself, "Of a truth my father amassed this wealth for me, and if I spend it not, to whom shall I leave it? By Allah, I will not do save as saith the poet,
Now his son Ali Shar grieved deeply for him and mourned him with the ceremonies typical among important people. He didn’t stop crying over his father’s loss until his mother passed away not long after. He honored her in the same way he had honored his father. Then he sat in the shop, buying and selling, while avoiding contact with any of Allah’s creatures, just as his father had instructed. He continued this way for a year, but then some shady characters came around and hung out with him, leading him to indulge in immoral behavior and stray from the path of righteousness, drinking wine from overflowing cups and spending time with beautiful women day and night. He thought to himself, "Certainly my father earned this wealth for me, and if I don’t spend it, who will I leave it to? By Allah, I will do nothing but what the poet says,
'An through the whole of life * Thou gett'st and gain'st for
self;
Say, when shalt thou enjoy * Thy gains and gotten pelf?'"
'And throughout your entire life * You get and gain for
yourself;
Tell me, when will you enjoy * Your earnings and acquired wealth?'"
And Ali Shar ceased not to waste his wealth all whiles of the day and all watches of the night, till he had made away with the whole of his riches and abode in pauper case and troubled at heart. So he sold his shop and lands and so forth, and after this he sold the clothes off his body, leaving himself but one suit; and, as drunkenness quitted him and thoughtfulness came to him, he fell into grief and sore care. One day, when he had sat from day-break to mid-afternoon without breaking his fast, he said in his mind, "I will go round to those on whom I spent my monies: perchance one of them will feed me this day." So he went the round of them all; but, as often as he knocked at any one's door of them, the man denied himself and hid from him, till his stomach ached with hunger. Then he betook himself to the bazar of the merchants,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
And Ali Shar kept wasting his money all day and night until he had blown through all his wealth, ending up broke and troubled. He sold his shop and land, and then he even sold the clothes off his back, leaving himself with just one outfit. As the effects of his drunkenness faded and reality set in, he fell into deep sadness and worry. One day, after sitting from dawn until mid-afternoon without eating, he thought, "I'll visit those I used to spend money on; maybe one of them will feed me today." So he went to visit all of them, but every time he knocked on someone's door, they ignored him and hid away. Eventually, his stomach was aching with hunger. So he went to the merchants' bazaar—And Shahrazad noticed the break of dawn and stopped her tale for the night.
When it was the Three Hundred and Tenth Night,
When it was the 310th Night,
She said, It hath reached me, O auspicious King, that Ali Shar feeling his stomach ache with hunger, betook himself to the merchants' bazar where he found a crowd of people assembled in ring, and said to himself, "I wonder what causeth these folk to crowd together thus? By Allah, I will not budge hence till I see what is within yonder ring!" So he made his way into the ring and found therein a damsel exposed for sale who was five feet tall,[FN#262] beautifully proportioned, rosy of cheek and high of breast; and who surpassed all the people of her time in beauty and loveliness and elegance and grace; even as saith one, describing her,
She said, "I've heard, O great King, that Ali Shar, feeling weak from hunger, went to the merchants' bazaar where he found a crowd gathered in a circle. He thought to himself, 'I wonder what’s causing these people to gather like this? By Allah, I won’t leave here until I see what’s in that circle!' So he moved into the crowd and discovered a young woman up for sale, who was five feet tall, beautifully shaped, with rosy cheeks and a pronounced bust; she was more beautiful and graceful than anyone else of her time, just like someone described her,
"As she willиd she was made, and in such a way that when * She
was cast in Nature's mould neither short nor long was she:
Beauty woke to fall in love with the beauties of her form, *
Where combine with all her coyness her pride and pudency:
The full moon is her face[FN#263]and the branchlet is her shape,
* And the musk-pod is her scent—what like her can there be?
'Tis as though she were moulded from water of the pearl, * And in
every lovely limblet another moon we see!"
"As she was made, and in such a way that when she was created in Nature's mold, she was neither short nor tall: Beauty awakened to fall in love with the beauty of her form, Where all her shyness combines with her pride and modesty. Her face is like the full moon, and her figure resembles a slender branch, And her scent is like musk—what else can compare to her? It’s as if she were shaped from pearl water, And in every lovely curve, we see another moon!"
And her name was Zumurrud—the Smaragdine. So when Ali Shar saw her, he marvelled at her beauty and grace and said, "By Allah, I will not stir hence till I see how much this girl fetcheth, and know who buyeth her!" So he took standing-place amongst the merchants, and they thought he had a mind to buy her, knowing the wealth he had inherited from his parents. Then the broker stood at the damsel's head and said, "Ho, merchants! Ho, ye men of money! Who will open the gate of biddings for this damsel, the mistress of moons, the union pearl, Zumurrud the curtain-maker, the sought of the seeker and the delight of the desirous? Open the biddings' door and on the opener be nor blame nor reproach for evermore." Thereupon quoth one merchant, "Mine for five hundred dinars;" "And ten," quoth another. "Six hundred," cried an old man named Rashнd al-Din, blue of eye[FN#264] and foul of face. "And ten," cried another. "I bid a thousand," rejoined Rashid al-Din; whereupon the rival merchants were tongue-tied, and held their peace and the broker took counsel with the girl's owner, who said, "I have sworn not to sell her save to whom she shall choose: so consult her." Thereupon the broker went up to Zumurrud and said to her, "O mistress of moons this merchant hath a mind to buy thee." She looked at Rashid al-Din and finding him as we have said, replied, "I will not be sold to a gray-beard, whom decrepitude hath brought to such evil plight. Allah inspired his saying who saith,
And her name was Zumurrud—the Smaragdine. When Ali Shar saw her, he marveled at her beauty and grace and said, "By Allah, I won’t leave until I see how much this girl is worth and find out who buys her!" So he took his place among the merchants, and they thought he intended to buy her, knowing the wealth he had inherited from his parents. Then the broker stood at the girl’s head and called out, "Hey, merchants! Hey, men of money! Who will start the bidding for this girl, the mistress of moons, the prized pearl, Zumurrud the curtain-maker, the one sought after by seekers and the delight of those who desire? Open the bidding, and the one who opens it shall bear no blame or reproach forever." Then one merchant said, "I'll bid five hundred dinars;" "And ten," said another. "Six hundred," shouted an old man named Rashid al-Din, blue-eyed and unattractive. "And ten," another chimed in. "I bid a thousand," replied Rashid al-Din, at which point the rival merchants were speechless and quieted down. The broker then consulted with the girl's owner, who said, "I’ve sworn not to sell her except to the one she chooses: so ask her." The broker approached Zumurrud and said to her, "O mistress of moons, this merchant wants to buy you." She looked at Rashid al-Din and, finding him as described, replied, "I will not be sold to a graybeard, whom old age has brought to such a pitiful state. Allah inspired the saying that goes,
'I craved of her a kiss one day; but soon as she beheld * My
hoary hairs, though I my luxuries and wealth display'd;
She proudly turned away from me, showed shoulders, cried aloud:—
* 'No! no! by Him, whose hest mankind from nothingness hath
made
For hoary head and grizzled chin I've no especial-love: * What!
stuff my mouth with cotton[FN#265] ere in sepulchre I'm
laid?'"
'I longed for a kiss from her one day; but as soon as she saw * My
gray hair, even though I flaunted my luxuries and wealth;
She turned away from me proudly, showing her shoulders, and shouted:—
* 'No! no! by Him, who brought mankind from nothingness to life
I have no special affection for a gray head and wrinkled chin: * What!
stuff my mouth with cotton[FN#265] before I'm laid in a grave?'"
Now when the broker heard her words he said, "By Allah, thou art excusable, and thy price is ten thousand gold pieces!" So he told her owner that she would not accept of old man Rashid al-Din, and he said, "Consult her concerning another." Thereupon a second man came forward and said, "Be she mine for what price was offered by the oldster she would have none of;" but she looked at him and seeing that his beard was dyed, said "What be this fashion lewd and base and the blackening of the hoary face?" And she made a great show of wonderment and repeated these couplets,
Now when the broker heard her words, he said, "By God, you have a point, and your price is ten thousand gold pieces!" He then informed her owner that she refused the old man Rashid al-Din, and he replied, "Ask her about someone else." Soon a second man stepped forward and said, "If she rejects the price offered by the old man, she won't want me either;" but when she looked at him and noticed that his beard was dyed, she asked, "What is this shameful and low fashion, and the darkening of a gray face?" And she expressed her astonishment and recited these couplets,
"Showed me Sir Such-an-one a sight and what a frightful sight! *
A neck by Allah, only made for slipper-sole to smite[FN#266]
A beard the meetest racing ground where gnats and lice contend, *
A brow fit only for the ropes thy temples chafe and
bite.[FN#267]
O thou enravish" by my cheek and beauties of my form, * Why so
translate thyself to youth and think I deem it right?
Dyeing disgracefully that white of reverend aged hairs, * And
hiding for foul purposes their venerable white!
Thou goest with one beard and comest back with quite another, *
Like Punch-and-Judy man who works the Chinese shades by
night.[FN#268]
"Showed me Sir Such-and-such a sight and what a horrifying sight! *
A neck, by God, only made for slipper-sole to hit[FN#266]
A beard that’s the perfect racetrack where gnats and lice battle, *
A brow fit only for the ropes your temples rub and
bite.[FN#267]
Oh you, enchanted by my cheek and the beauty of my shape, * Why so
change yourself to look young and think I find it acceptable?
Dyeing disgracefully that white of respected old hairs, * And
hiding for shameful reasons their honorable white!
You go out with one beard and come back with a totally different one, *
Like a Punch-and-Judy man who works the Chinese shades at
night.[FN#268]
And how well saith another'
And how well says another
Quoth she, 'I see thee dye thy hoariness:'[FN#269] * 'To hide, O
ears and eyes! from thee,' quoth I:
She roared with laugh and said, 'Right funny this; * Thou art so
lying e'en
Quoth she, 'I see you hide your gray hair:'[FN#269] * 'To hide, O
ears and eyes! from you,' I said:
She burst out laughing and said, 'This is really funny; * You are so
lying even
Now when the broker heard her verse he exclaimed, "By Allah thou hast spoken sooth!" The merchant asked what she said: so the broker repeated the verses to him; and he knew that she was in the right while he was wrong and desisted from buying her. Then another came forward and said, "Ask her if she will be mine at the same price;" but, when he did so, she looked at him and seeing that he had but one eye, said, "This man is one-eyed; and it is of such as he that the poet saith,[FN#270]
Now when the broker heard her verse, he exclaimed, "By Allah, you have spoken the truth!" The merchant asked what she said, so the broker repeated the verses to him; and he realized that she was right while he was wrong and decided not to buy her. Then another man stepped up and said, "Ask her if she will be mine for the same price;" but when he did, she looked at him and, seeing that he had only one eye, said, "This man is one-eyed; and it is of such as he that the poet says, [FN#270]
'Consort not with the Cyclops e'en a day; * Beware his falsehood
and his mischief fly:
Had this monocular a jot of good, * Allah had ne'er brought
blindness to his eye!'"
'Don't associate with the Cyclops, not even for a day; * Watch out for his deceit
and avoid his trouble:
If this one-eyed creature had any goodness, * God would never have brought
blindness to his eye!'"
Then said the broker, pointing to another bidder, "Wilt thou be sold to this man?" She looked at him and seeing that he was short of stature[FN#271] and had a beard that reached to his navel, cried, "This is he of whom the poet speaketh,
Then the broker said, pointing to another bidder, "Will you be sold to this man?" She looked at him and, noticing that he was short and had a beard that reached his navel, exclaimed, "This is the one the poet speaks of!
'I have a friend who hath a beard * Allah to useless length
unroll'd:
'Tis like a certain[FN#272] winter night, * Longsome and
darksome, drear and cold.'"
'I have a friend who has a beard * Allah to useless length
unrolled:
'It’s like a certain winter night, * Long and
dark, dreary and cold.'"
Said the broker, "O my lady, look who pleaseth thee of these that are present, and point him out, that I may sell thee to him." So she looked round the ring of merchants, examining one by one their physiognomies, till her glance fell on Ali Shar,—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Said the broker, "Oh my lady, please choose someone from those present, and point him out, so I can sell you to him." She then looked around at the group of merchants, studying each of their faces until her gaze landed on Ali Shar—And Shahrazad noticed the break of dawn and stopped her allowed narrative.
When it was the Three Hundred and Eleventh Night,
When it was the 311th Night,
She said, It hath reached me, O auspicious King, that when the girl's glance fell on Ali Shar, she cast at him a look with longing eyes, which cost her a thousand sighs, and her heart was taken with him; for that he was of favour passing fair and pleasanter than zephyr or northern air; and she said, "O broker, I will be sold to none but to this my lord, owner of the handsome face and slender form whom the poet thus describeth,
She said, "I have heard, O great King, that when the girl looked at Ali Shar, she gazed at him with longing eyes, which made her sigh a thousand times, and her heart was captured by him; for he was exceptionally handsome and more pleasant than a gentle breeze or northern air; and she said, 'O broker, I will be sold to no one but this my lord, the owner of the handsome face and slender figure that the poet describes.'"
'Displaying that fair face * The tempted they assailed
Who, had they wished me safe * That lovely face had veiled!'
'Showing that beautiful face * They attacked the tempted one
Who, if they had wanted me safe * Would have covered that lovely face!'
For none shall own me but he, because his cheek is smooth and the water of his mouth sweet as Salsabil;[FN#273] his spittle is a cure for the sick and his charms daze and dazzle poet and proser, even as saith one of him,
For no one will own me but him, because his face is smooth and his words are as sweet as Salsabil; his saliva can heal the sick and his charms amaze and stun both poets and writers, just as one says of him,
'His honey dew of lips is wine; his breath * Musk and those
teeth, smile shown, are camphor's hue:
Rizwбn[FN#274] hath turned him out o' doors, for fear * The
Houris lapse from virtue at the view
Men blame his bearing for its pride, but when * In pride the full
moon sails, excuse is due.'
'His sweet lips are like wine; his breath is like musk, and those teeth, when he smiles, have the color of camphor. Rizwan has kicked him out, fearing that the Houris might lose their virtue at the sight of him. People criticize his demeanor for being proud, but just like when the full moon shines with pride, there’s reason to excuse him.'
Lord of the curling locks and rose red cheeks and ravishing look of whom saith the poet,
Lord of the curly hair, rosy cheeks, and captivating appearance, as the poet says,
'The fawn-like one a meeting promised me * And eye expectant
waxed and heart unstirred:
His eyelids bade me hold his word as true; * But, in their
languish,[FN#275] can he keep his word?'
'The fawn-like one a meeting promised me * And eye expectant
grew and heart unstirred:
His eyelids urged me to believe his word as true; * But, in their
weakness,[FN#275] can he keep his word?'
And as saith another,
And as another says,
'Quoth they, 'Black letters on his cheek are writ! * How canst
thou love him and a side-beard see?'
Quoth I, 'Cease blame and cut your chiding short; * If those be
letters 'tis a forgery:'
Gather his charms all growths of Eden garth * Whereto those
Kausar[FN#276]-lips bear testimony.'"
'They said, 'There are black letters on his cheek! How can you love him and see the sideburns?' I replied, 'Stop the blame and cut the criticism short; if those are letters, it's a forgery. Gather all his charms, all the treasures of Eden, to which those Kausar lips can attest.'
When the broker heard the verses she repeated on the charms of Ali Shar, he marvelled at her eloquence, no less than at the brightness of her beauty; but her owner said to him, "Marvel not at her splendour which shameth the noonday sun, nor that her memory is stored with the choicest verses of the poets; for besides this, she can repeat the glorious Koran, according to the seven readings,[FN#277] and the august Traditions, after ascription and authentic transmission; and she writeth the seven modes of handwriting[FN#278] and she knoweth more learning and knowledge than the most learned. Moreover, her hands are better than gold and silver; for she maketh silken curtains and selleth them for fifty gold pieces each; and it taketh her but eight days to make a curtain." Exclaimed the broker, "O happy the man who hath her in his house and maketh her of his choicest treasures!"; and her owner said to him, "Sell her to whom she will." So the broker went up to Ali Shar and, kissing his hands, said to him, "O my lord, buy thou this damsel, for she hath made choice of thee."[FN#279] Then he set forth to him all her charms and accomplishments, and added, "I give thee joy if thou buy her, for this be a gift from Him who is no niggard of His giving." Whereupon Ali bowed his head groundwards awhile, laughing at himself and secretly saying, "Up to this hour I have not broken my fast; yet I am ashamed before the merchants to own that I have no money wherewith to buy her." The damsel, seeing him hang down his head, said to the broker, "Take my hand and lead me to him, that I may show my beauty to him and tempt him to buy me; for I will not be sold to any but to him." So the broker took her hand and stationed her before Ali Shar, saying, "What is thy good pleasure, O my lord?" But he made him no answer, and the girl said to him, "O my lord and darling of my heart, what aileth thee that thou wilt not bid for me? Buy me for what thou wilt and I will bring thee good fortune." So he raised his eyes to her and said, "Is buying perforce? Thou art dear at a thousand dinars." Said she, "Then buy me, O my lord, for nine hundred." He cried, "No," and she rejoined, "Then for eight hundred;" and though he again said, "Nay," she ceased not to abate the price, till she came to an hundred dinars. Quoth he, "I have not by me a full hundred." So she laughed and asked, "How much dost thou lack of an hundred?" He answered, "By Allah, I have neither an hundred dinars, nor any other sum; for I own neither white coin nor red cash, neither dinar nor dirham. So look out thou for another and a better customer." And when she knew that he had nothing, she said to him, "Take me by the hand and carry me aside into a by- lane, as if thou wouldst examine me privily." He did so and she drew from her bosom a purse containing a thousand dinars, which she gave him, saying, "Pay down nine hundred to my price and let the hundred remain with thee by way of provision." He did as she bid him and, buying her for nine hundred dinars, paid down the price from her own purse and carried her to his house. When she entered it, she found a dreary desolate saloon without carpets or vessels; so she gave him other thousand dinars, saying, "Go to the bazar and buy three hundred dinars' worth of furniture and vessels for the house and three dinars' worth of meat and drink."—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When the broker heard the verses she recited about the charms of Ali Shar, he was amazed by her eloquence as much as by her stunning beauty. However, her owner said to him, "Don’t marvel at her brilliance, which outshines the midday sun, or at the fact that she has memorized the finest verses of poets. Besides that, she can recite the glorious Koran in all seven readings and has learned the esteemed Traditions, accurately transmitted. She writes in seven different styles of handwriting and possesses more knowledge than the most educated. Furthermore, her hands are more valuable than gold and silver; she creates silk curtains and sells each for fifty gold pieces, and it takes her only eight days to make one." The broker exclaimed, "How lucky is the man who has her in his home and cherishes her as his greatest treasure!" Her owner replied, "Sell her to whoever wants her." The broker approached Ali Shar, kissed his hands, and said, "O my lord, buy this maiden, for she has chosen you." He then detailed all her charms and talents, adding, "Congratulations if you buy her, for this is a gift from Him who is generous." Ali lowered his head for a moment, laughing to himself and quietly saying, "I haven't broken my fast yet, but I feel embarrassed in front of the merchants to admit I have no money to buy her." The maiden, noticing him looking down, told the broker, "Take my hand and lead me to him so I can show him my beauty and persuade him to buy me; I will only be sold to him." The broker took her hand and brought her before Ali Shar, asking, "What would you like to do, O my lord?" But Ali remained silent, and the girl said to him, "O my lord and the love of my heart, what's wrong? Why won't you make a bid for me? Buy me for whatever you wish, and I will bring you good luck." He looked at her and replied, "Is buying mandatory? You're worth a thousand dinars." She responded, "Then buy me for nine hundred." He said, "No," and she continued, "Then for eight hundred." Though he again refused, she persisted in lowering the price until it reached one hundred dinars. He said, "I don't have a full hundred." She laughed and asked, "How much do you lack?" He answered, "By Allah, I have neither a hundred dinars nor any other amount; I have no coins at all, neither dinar nor dirham. So go find another, better buyer." When she realized he had nothing, she said, "Take my hand and lead me into a side street, as if you want to examine me secretly." He did as she asked, and she pulled a purse containing a thousand dinars from her bosom, giving it to him and saying, "Pay nine hundred for my price and keep the hundred for yourself as spending money." He did as she instructed, buying her for nine hundred dinars using her own money, and took her to his home. Upon entering, she found a dreary, empty room without carpets or furnishings, so she gave him another thousand dinars, saying, "Go to the market and buy three hundred dinars’ worth of furniture and items for the house and three dinars’ worth of food and drink."—And Shahrazad noticed the dawn of day and stopped her story.
When it was the Three Hundred and Twelfth Night,
When it was the 312th Night,
She said, It hath reached me, O auspicious King that quoth the slave-girl, "Bring us meat and drink for three dinars, furthermore a piece of silk, the size of a curtain, and bring golden and silvern thread and sewing silk of seven colours." Thus he did, and she furnished the house and they sat down to eat and drink; after which they went to bed and took their pleasure one of the other. And they lay the night embraced behind the curtain and were even as saith the poet,[FN#280]
She said, "I've heard, O great King, that the slave-girl said, 'Bring us food and drinks for three dinars, also a piece of silk the size of a curtain, and bring gold and silver thread along with sewing silk in seven colors.'" So he did, and she decorated the house, and they sat down to eat and drink. Afterward, they went to bed and enjoyed each other's company. They lay together all night behind the curtain, just as the poet says,
"Cleave fast to her thou lovestand let the envious rail amain,
For calumny and envy ne'er to favour love were fain.
Lo, whilst I slept, in dreams I saw thee lying by my side And,
from thy lips the sweetest, sure, of limpid springs did
drain.
Yea, true and certain all I saw is, as I will avouch, And 'spite
the envier, thereto I surely will attain.
There is no goodlier sight, indeed, for eyes to look upon, Than
when one couch in its embrace enfoldeth lovers twain.
Each to the other's bosom clasped, clad in their twinned delight,
Whilst hand with hand and arm with arm about their necks
enchain
Lo, when two hearts are straitly knit in passion and desire, But
on cold iron smite the folk who chide at them in vain.
Thou, that for loving censurest the votaries of love, Canst thou
assain a heart diseased or heal-a cankered brain?
If in thy time thou kind but one to love thee and be true, I rede
thee cast the world away and with that one remain."
"Stick close to her you love and let the jealous criticize all they want,
For slander and envy will never support love.
Look, while I slept, in my dreams I saw you lying next to me And,
from your lips the sweetest, surely, of pure springs did
flow.
Yes, everything I saw is true and certain, as I will affirm, And despite
the envious, I will surely attain it.
There is no finer sight, indeed, for eyes to behold, Than
when one bed holds two lovers tightly.
Each in the other's embrace, wrapped in their shared joy,
While hand in hand and arms around their necks
bind.
Look, when two hearts are closely entwined in passion and desire, But
let the cold-hearted strike at those who criticize them in vain.
You, who judge the followers of love for loving, Can you
heal a sick heart or cure a troubled mind?
If in your life you find just one who loves you and is true, I advise
you to forget the world and stay with that one."
So they lay together till the morning and love for the other waxed firmly fixed in the heart of each. And on rising, Zumurrud took the curtain and embroidered it with coloured silks and purpled it with silver and gold thread and she added thereto a border depicting round about it all manner of birds and beasts; nor is there in the world a feral but she wrought his semblance. This she worked in eight days, till she had made an end of it, when she trimmed it and glazed and ironed it and gave it to her lord, saying, "Carry it to the bazar and sell it to one of the merchants at fifty dinars; but beware lest thou sell it to a passer-by, as this would cause a separation between me and thee, for we have foes who are not unthoughtful of us." "I hear and I obey," answered he and, repairing to the bazar, sold the curtain to a merchant, as she bade him; after which he bought a piece of silk for another curtain and gold and silver and silken thread as before and what they needed of food, and brought all this to her, giving her the rest of the money. Now every eight days she made a curtain, which he sold for fifty dinars, and on this wise passed a whole year. At the end of that time, he went as usual to the bazar with a curtain, which he gave to the broker; and there came up to him a Nazarene who bid him sixty dinars for it; but he refused, and the Christian continued bidding higher and higher, till he came to an hundred dinars and bribed the broker with ten ducats. So the man returned to Ali Shar and told him of the proffered price and urged him to accept the offer and sell the article at the Nazarene's valuation, saying, "O my lord, be not afraid of this Christian for that he can do thee no hurt." The merchants also were urgent with him; so he sold the curtain to the Christian, albeit his heart misgave him; and, taking the money, set off to return home. Presently, as he walked, he found the Christian walking behind him; so he said to him, "O Nazarene,[FN#281] why dost thou follow in my footsteps?" Answered the other "O my lord, I want a something at the end of the street, Allah never bring thee to want!"; but Ali Shar had barely reached his place before the Christian overtook him; so he said to him, "O accursed, what aileth thee to follow me wherever I go?" Replied the other, "O my lord, give me a draught of water, for I am athirst; and with Allah be thy reward!"[FN#282] Quoth Ali Shar to himself, "Verily, this man is an Infidel who payeth tribute and claimeth our protection[FN#283] and he asketh me for a draught of water; by Allah, I will not baulk him!"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
So they stayed together until morning, and their love for each other grew strong in their hearts. When they got up, Zumurrud took a curtain and embroidered it with colorful silks, embellishing it with silver and gold thread. She added a border around it featuring all kinds of birds and animals; she created a representation of every wild creature imaginable. She finished this over eight days, then trimmed, glazed, and ironed it, and presented it to her partner, saying, "Take this to the market and sell it to one of the merchants for fifty dinars; but be careful not to sell it to a random passerby, as that could cause a separation between us, since we have enemies watching us." "I understand and will do as you say," he replied, and he went to the market, selling the curtain to a merchant as she instructed. Afterward, he purchased a piece of silk for another curtain, along with gold, silver, and silk thread, as before, and got some food, bringing everything back to her while giving her the rest of the money. Every eight days, she made a curtain, which he sold for fifty dinars, and this went on for a whole year. At the end of that time, he went back to the market with a curtain, giving it to the broker; then a Christian approached him, offering sixty dinars for it. He declined, and the Christian continued to raise his bid until he reached one hundred dinars, also bribing the broker with ten ducats. The broker returned to Ali Shar and told him about the offered price, urging him to take the deal and sell it to the Christian, saying, "Don't be afraid of this Christian; he can't harm you." The other merchants were also pressing him, so he sold the curtain to the Christian, even though he felt uneasy about it. Taking the money, he set off to return home. Soon, as he walked, he noticed the Christian following him, so he said, "O Nazarene, why are you following me?" The Christian replied, "I want something at the end of the street, may Allah keep you from wanting!" But Ali Shar had hardly reached his home before the Christian caught up with him. He said, "O cursed one, why do you follow me wherever I go?" The Christian responded, "O my lord, please give me a drink of water, as I am thirsty; and may Allah reward you!" Ali Shar thought to himself, "This man is an infidel who pays tribute and claims our protection, and he asks me for a drink of water; by Allah, I will not deny him!"—And Shahrazad noticed the dawn breaking and stopped her story.
When it was the Three Hundred and Thirteenth Night,
When it was the 313th Night,
She said, It hath reached me, O auspicious King, that quoth Ali Shar to himself, "This man is a tributary Unbeliever and he asked me for a draught of water; by Allah, I will not baulk him!" So he entered the house and took a gugglet of water; but the slave-girl Zumurrud saw him and said to him, "O my love, hast thou sold the curtain?" He replied, "Yes;" and she asked, "To a merchant or to a passer-by? for my heart presageth a parting." And he answered, "To whom but to a merchant?" Thereupon she rejoined, "Tell me the truth of the case, that I may order my affair; and why take the gugglet of water?" And he, To give the broker to drink," upon which she exclaimed, There is no Majesty and there is no Might save in Allah, the Glorious, the Great!"; and she repeated these two couplets,[FN#284]
She said, “I've heard, O fortunate King, that Ali Shar thought to himself, ‘This guy is an unbeliever who pays tribute, and he asked me for a drink of water; by God, I won't deny him!’ So he went into the house and fetched a jug of water; but the slave-girl Zumurrud saw him and said, ‘My love, did you sell the curtain?’ He replied, ‘Yes,’ and she asked, ‘To a merchant or to someone passing by? My heart senses a separation.’ He answered, ‘Who else but a merchant?’ Then she responded, ‘Tell me the truth, so I can manage my affairs; and why are you bringing the jug of water?’ He said, ‘To give it to the broker to drink,’ to which she exclaimed, ‘There is no power and no strength except with Allah, the Glorious, the Great!’” and she repeated these two couplets,[FN#284]
"O thou who seekest separation, act leisurely, and let not the
embrace of the beloved deceive thee!
Act leisurely; for the nature of fortune is treacherous, and the
end of every union is disjunction.
"O you who seek separation, take your time, and don't let the
embrace of your loved one fool you!
Take your time; for the nature of fate is unpredictable, and the
end of every union is parting.
Then he took the gugglet and, going out, found the Christian within the vestibule and said to him, "How comest thou here and how darest thou, O dog, enter my house without my leave?" Answered he, "O my lord, there is no difference between the door and the vestibule, and I never intended to stir hence, save to go out; and my thanks are due to thee for thy kindness and favour, thy bounty and generosity." Then he took the mug and emptying it, returned it to Ali Shar, who received it and waited for him to rise up and to go; but he did not move. So Ali said to him, "Why dost thou not rise and wend thy way?"; and he answered, "O my lord, be not of those who do a kindness and then make it a reproach, nor of those of whom saith the poet,[FN#285]
Then he took the cup and, stepping outside, found the Christian in the entryway and said to him, "How did you get here and how dare you, you dog, enter my house without my permission?" The Christian replied, "My lord, there’s no difference between the door and the entryway, and I never intended to linger here, except to step outside; I owe you my thanks for your kindness, favor, generosity, and hospitality." He then emptied the cup and handed it back to Ali Shar, who took it and waited for him to get up and leave; but he didn’t move. So Ali said to him, "Why don’t you get up and go?"; he answered, "My lord, don’t be someone who does a good deed and then uses it against others, nor be like those of whom the poet says,[FN#285]
'They're gone who when thou stoodest at their door * Would for
thy wants so generously cater:
But stand at door of churls who followed them, * They'd make high
favour of a draught of water!'"
'They're gone who when you stood at their door * Would for
your needs so generously cater:
But stand at the door of rude people who followed them, * They'd make a big deal
over a glass of water!'"
And he continued, "O my lord, I have drunk, and now I would have thee give me to eat of whatever is in the house, though it be but a bit of bread or a biscuit with an onion." Replied Ali Shar, "Begone, without more chaffer and chatter; there is nothing in the house." He persisted, "O my lord, if there be nothing in the house, take these hundred dinars and bring us something from the market, if but a single scone, that bread and salt may pass between us."[FN#286] With this, quoth Ali Shar to himself, "This Christian is surely mad; I will take his hundred dinars and bring him somewhat worth a couple of dirhams and laugh at him." And the Nazarene added, "O my lord, I want but a small matter to stay my hunger, were it but a dry scone and an onion; for the best food is that which doeth away appetite, not rich viands; and how well saith the poet,
And he continued, "Oh my lord, I’ve had something to drink, and now I’d like you to give me something to eat from whatever is in the house, even if it’s just a piece of bread or a biscuit with an onion." Ali Shar replied, "Get out of here, stop talking nonsense; there’s nothing in the house." He insisted, "Oh my lord, if there’s nothing in the house, take these hundred dinars and get us something from the market, even if it’s just a single scone, so we can share bread and salt." With that, Ali Shar thought to himself, "This Christian must be crazy; I’ll take his hundred dinars and bring him something worth only a couple of dirhams and laugh at him." The Nazarene added, "Oh my lord, I just need a little something to satisfy my hunger, even if it's just a dry scone and an onion; for the best food is what kills the appetite, not fancy dishes; and how true the poet says,
'Hunger is sated with a bone-dry scone, * How is it then[FN#287]
in woes of want I wone?
Death is all-justest, lacking aught regard * For Caliph-king and
beggar woe-begone.'"
'Hunger is satisfied with a bone-dry scone, * How is it then[FN#287]
in the misery of want I dwell?
Death is completely fair, caring nothing * For the Caliph-king and
the destitute suffering.'"
Then quoth Ali Shar, "Wait here, while I lock the saloon and fetch thee somewhat from the market;" and quoth the Christian, "To hear is to obey." So Ali Shar shut up the saloon and, locking the door with a padlock, put the key in his pocket: after which he went to market and bought fried cheese and virgin honey and bananas[FN#288] and bread, with which he returned to the house. Now when the Christian saw the provision, he said, "O my lord, this is overmuch; 'tis enough for half a score of men and I am alone; but belike thou wilt eat with me." Replied Ali, "Eat by thyself, I am full;" and the Christian rejoined, "O my lord, the wise say, Whoso eateth not with his guest is a son of a whore." Now when Ali Shar heard these words from the Nazarene, he sat down and ate a little with him, after which he would have held his hand;—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Then Ali Shar said, "Wait here while I lock up the saloon and grab you something from the market;" and the Christian replied, "I’ll do as you say." So, Ali Shar closed the saloon, locked the door with a padlock, and put the key in his pocket. After that, he went to the market and bought fried cheese, virgin honey, bananas, and bread, which he brought back home. When the Christian saw the food, he said, "Oh my lord, this is too much; it’s enough for ten men and I’m all alone; but maybe you’ll eat with me." Ali replied, "Eat by yourself, I’m full;" and the Christian said, "Oh my lord, wise people say that anyone who doesn’t eat with their guest is a son of a whore." When Ali Shar heard this from the Christian, he sat down and had a little food with him, after which he would have held his hand;—And Shahrazad noticed the dawn breaking and stopped her narrative.
When it was the Three Hundred and Fourteenth Night,
When it was the Three Hundred and Fourteenth Night,
She said, It hath reached me, O auspicious King, that Ali Shar sat down and ate a little with him, after which he would have held his hand; but the Nazarene privily took a banana and peeled it; then, splitting it in twain, put into one half concentrated Bhang, mixed with opium, a drachm whereof would over throw an elephant; and he dipped it in the honey and gave it to Ali Shar, saying, "O my lord, by the truth of thy religion, I adjure thee to take this." So Ali Shar, being ashamed to make him forsworn, took it and swallowed it; but hardly had it settled well in his stomach, when his head forwent both his feet and he was as though he had been a year asleep. As soon as the Nazarene saw this, rose to his feet as he had been a scald wolf or a cat-o'-mount[FN#289] at bay and, taking the saloon key, left Ali Shar prostrate and ran off to rejoin his brother. And the cause of his so doing was that the Nazarene's brother was the same decrepit old man who purposed to buy Zumurrud for a thousand dinars, but she would none of him and jeered him in verse. He was an Unbeliever inwardly, though a Moslem outwardly, and had called himself Rashid al-Din;[FN#290] and when Zumurrud mocked him and would not accept of him, he complained to his brother the aforesaid Christian who played this sleight to take her from her master Ali Shar; whereupon his brother, Barsum by name said to him, "Fret not thyself about the business, for I will make shift to seize her for thee, without expending either diner or dirham. Now he was a skilful wizard, crafty and wicked; so he watched his time and ceased not his practices till he played Ali Shar the trick before related; then, taking the key, he went to his brother and acquainted him with what had passed. Thereupon Rashid al-Din mounted his she mule and repaired with his brother and his servants to the house of Ali Shar, taking with him a purse of a thousand dinars, wherewith to bribe the Chief of Police, should he meet him. He opened the saloon door and the men who were with him rushed in upon Zumurrud and forcibly seized her, threatening her with death, if she spoke, but they left the place as it was and took nothing therefrom. Lastly they left Ali Shar lying in the vestibule after they had shut the door on him and laid the saloon key by his side. Then the Christian carried the girl to his own house and setting her amongst his handmaids and concubines, said to her, "O strumpet, I am the old man whom thou didst reject and lampoon; but now I have thee, without paying diner or dirham." Replied she (and her eyes streamed with tears), "Allah requite thee, O wicked old man, for sundering me and my lord!" He rejoined, "Wanton minx and whore that thou art, thou shalt see how I will punish thee! By the truth of the Messiah and the Virgin, except thou obey me and embrace my faith, I will torture thee with all manner of torture!" She replied, "By Allah, though thou cut my flesh to bits I will not forswear the faith of Al-Islam! It may be Almighty Allah will bring me speedy relief, for He cloth even as He is fief, and the wise say: 'Better body to scathe than a flaw in faith.'" Thereupon the old man called his eunuchs and women, saying, "Throw her down!" So they threw her down and he ceased not to beat her with grievous beating, whilst she cried for help and no help came; then she no longer implored aid but fell to saying, "Allah is my sufficiency, and He is indeed all-sufficient!" till her groans ceased and her breath failed her and she fell into a fainting-fit. Now when his heart was soothed by bashing her, he said to the eunuchs, "Drag her forth by the feet and cast her down in the kitchen, and give her nothing to eat." And after quietly sleeping that night, on the morrow the accursed old man sent for her and beat her again, after which he bade the Castrato return her to her place. When the burning of the blows had cooled, she said, "There is no god but the God and Mohammed is the Apostle of God! Allah is my sufficiency and excellent is my Guardian!" And she called for succour upon our Lord Mohammed (whom Allah bless and keep!)—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I've heard, O blessed King, that Ali Shar sat down and had a little to eat with him. After that, he was about to shake his hand; but the Nazarene secretly took a banana, peeled it, then split it in half and put concentrated Bhang mixed with opium into one half—just a small amount that could knock out an elephant. He dipped it in honey and handed it to Ali Shar, saying, 'O my lord, I swear by your religion, please take this.' Ashamed to make him perjure himself, Ali Shar took it and swallowed it. But hardly had it settled in his stomach when he felt as if his head was disconnected from his feet, like he had been asleep for a year. As soon as the Nazarene saw this, he jumped up like a scalded wolf or a trapped cat, grabbed the key to the room, left Ali Shar lying there, and ran off to join his brother. The reason for this was that the Nazarene's brother was the same frail old man who wanted to buy Zumurrud for a thousand dinars, but she rejected him and mocked him in verse. He was an unbeliever at heart, pretending to be a Muslim, and had called himself Rashid al-Din. When Zumurrud mocked him and wouldn’t accept him, he complained to his brother, the aforementioned Christian, who devised a plan to take her from her master, Ali Shar. Then his brother, named Barsum, reassured him, 'Don't worry about this; I’ll find a way to get her for you without spending a penny.' He was a skilled and crafty sorcerer; so he waited for the right moment and kept plotting until he pulled off the trick I just described. Then he took the key, went to his brother, and told him what happened. After that, Rashid al-Din got on his female mule and, along with his brother and servants, headed to Ali Shar’s house with a purse of a thousand dinars to bribe the Chief of Police if they encountered him. He unlocked the door to the room, and his men rushed in on Zumurrud, forcibly took her, and threatened her with death if she made a sound, but they didn’t take anything else from the place. Finally, they left Ali Shar lying in the entrance after shutting the door and left the saloon key beside him. Then the Christian took the girl to his own house, placed her among his serving women and concubines, and said to her, 'O whore, I am the old man you rejected and mocked; now I have you without paying a single dinar.' She replied, tears streaming down her face, 'May Allah punish you, O wicked old man, for separating me from my lord!' He retorted, 'You shameless minx, you’ll see how I will punish you! By the truth of the Messiah and the Virgin, unless you obey me and accept my faith, I will torture you in every way!' She replied, 'By Allah, even if you chop my flesh into bits, I will not renounce the faith of Islam! Surely Allah will bring me relief swiftly, for He is the ultimate protector, and the wise say: "Better to suffer in body than to be flawed in faith."' Then the old man called for his eunuchs and women, saying, 'Throw her down!' So they threw her down, and he kept beating her severely while she cried for help, but none came. Eventually, she stopped pleading for aid and instead said, 'Allah is my sufficiency, and He is indeed all-sufficient!' until her groans faded and her breath failed her, and she passed out. Once he was satisfied from the beating, he ordered the eunuchs, 'Drag her by the feet and throw her into the kitchen, and don’t give her anything to eat.' After a quiet sleep that night, the cursed old man called for her again the next day and beat her once more, then instructed the Castrato to return her to her place. When the pain from the blows subsided, she said, 'There is no god but God, and Mohammed is the Messenger of God! Allah is my sufficiency, and excellent is my Guardian!' And she called for help upon our Lord Mohammed (may Allah bless and keep him!)—And Shahrazad noticed the dawn approaching and stopped speaking as she was allowed."
When it was the Three Hundred and Fifteenth Night,
When it was the 315th Night,
She said, It hath reached me, O auspicious King, that Zumurrud called for succour upon our Lord Mohammed (whom Allah bless and keep!). Such was her case; but as regards Ali Shar, he ceased not sleeping till next day, when the Bhang quitted his brain and he opened his eyes and cried out, "O Zumurrud"; but no one answered him. So he entered the saloon and found the empty air and the fane afar;[FN#291] whereby he knew that it was the Nazarene who had played him this trick. And he groaned and wept and lamented and again shed tears, repeating these couplets,
She said, "I’ve heard, O gracious King, that Zumurrud called for help from our Lord Mohammed (may Allah bless and protect him!). That was her situation; as for Ali Shar, he didn’t stop sleeping until the next day, when the effects of the Bhang left his system, and he opened his eyes and cried out, 'O Zumurrud'; but no one replied. So he walked into the room and found only empty air and the temple in the distance; this made him realize that it was the Nazarene who had tricked him. He groaned and wept, mourning and shedding tears again, reciting these lines,
"O Love thou'rt instant in thy cruellest guise; * Here is my
heart 'twixt fears and miseries:
Pity, O lords, a thrall who, felled on way * Of Love, erst
wealthy now a beggar lies:
What profits archer's art if, when the foe * Draw near, his
bowstring snap ere arrow {lies:
And when griefs multiply on generous man * And urge, what fort
can fend from destinies?
How much and much I warded parting, but * 'When Destiny descends
she blinds our eyes?'"
"O Love, you arrive in your cruelest form; * Here is my
heart caught between fears and sorrows:
Have mercy, O lords, on this servant who, struck down on the path * Of Love, once
rich now lies a beggar:
What good is an archer's skill if, when the enemy * Draws near, his
bowstring snaps before the arrow
And when troubles pile up on a generous man * And he feels overwhelmed, what strength
can protect him from fate?
I did everything I could to avoid parting, but * when Destiny strikes
she blinds our eyes?"
And when he had ended his verse, he sobbed with loud sobs and repeated also these couplets,
And when he finished his verse, he cried out loudly and repeated these couplets,
"Enrobes with honour sands of camp her foot step wandering lone,
* Pines the poor mourner as she wins the stead where wont to
wane
She turns to resting-place of tribe, and yearns thereon to view *
The spring-camp lying desolate with ruins overstrown
She stands and questions of the site, but with the tongue of case
* The mount replies, 'There is no path that leads to union,
none!
'Tis as the lightning flash erewhile bright glittered o'er the
camp * And died in darkling air no more to be for ever
shown.'"
"Enrobes with honor the sands of the camp where her footsteps wander alone,
* The poor mourner sighs as she reaches the place where
used to
fade.
She turns to the resting place of her tribe and longs to see
The spring camp lying desolate, littered with ruins.
She stands and questions the site, but the mountain responds with a heavy
* voice, 'There is no path that leads to reunion,
none!
It's like the flash of lightning that once brightly lit up the
camp * and then vanished into the dark air, never to be seen again.'"
And he repented when repentance availed him naught, and wept and rent his raiment. Then he hent in hand two stones and went round about the city, beating his breast with the stones and crying "O Zumurrud!" whilst the small boys flocked round him, calling out, "A madman! A madman!" and all who knew him wept for him, saying, "This is such an one: what evil hath befallen him?" Thus he continued doing all that day and, when night darkened on him, he lay down in one of the city lanes and sleet till morning On the morrow, he went round about town with the stones till eventide, when he returned to his saloon to pass therein the night. Presently, one of his neighbours saw him, and this worthy old woman said to him, "O my son, Heaven give thee healing! How long hast thou been mad?" And he answered her with these two couplets,[FN#292]
And he regretted it when his regrets didn’t help him, and he cried and tore his clothes. Then he picked up two stones and wandered around the city, beating his chest with the stones and shouting, “O Zumurrud!” while the neighborhood kids gathered around him, yelling, “A madman! A madman!” Everyone who knew him wept for him, saying, “This is someone we know: what terrible thing has happened to him?” He kept this up all day, and when night fell, he lay down in one of the city streets and slept until morning. The next day, he walked all around town with the stones until evening, when he went back to his bar to spend the night there. Soon, one of his neighbors saw him, and this kind old woman said to him, “Oh my son, may heaven heal you! How long have you been out of your mind?” And he replied to her with these two couplets,[FN#292]
"They said, Thou revest upon the person thou lovest. * And I
replied, The sweets of life are only for the mad.
Drop the subject of my madness, and bring her upon whom I rave *
If she cure my madness do not blame me."
"They said, You dress up for the person you love. * And I
replied, The pleasures of life are only for the crazy.
Stop talking about my craziness, and bring the one I rave about *
If she heals my craziness, don’t blame me."
So his old neighbour knew him for a lover who had lost his beloved and said, "There is no Majesty and there is no Might, save in Allah, the Glorious, the Great! O my son, I wish thou wouldest acquaint me with the tale of thine affliction. Peradventure Allah may enable me to help thee against it, if it so please Him." So he told her all that had befallen him with Barsum the Nazarene and his brother the wizard who had named himself Rashid al-Din and, when she understood the whole case, she said, "O my son, indeed thou hast excuse." And her eyes railed tears and she repeated these two couplets,
So his old neighbor recognized him as someone who had lost his loved one and said, "There is no greatness and no power, except in Allah, the Glorious, the Great! Oh my son, I wish you would share with me the story of your suffering. Perhaps Allah can help me support you through it, if it pleases Him." So he told her everything that had happened to him with Barsum the Nazarene and his brother the wizard who called himself Rashid al-Din, and when she understood the whole situation, she said, "Oh my son, you truly have my sympathy." Tears filled her eyes, and she recited these two couplets,
"Enough for lovers in this world their ban and bane: * By Allah,
lover ne'er in fire of Sakar fries:
For, sure, they died of love-desire they never told * Chastely,
and to this truth tradition testifies."[FN#293]
"Enough for lovers in this world is their joy and pain: * By Allah,
a lover never burns in the fire of Sakar:
For, surely, they died from unspoken love-desire * Chastely,
and this truth is confirmed by tradition."[FN#293]
And after she had finished her verse, she said, "O my son, rise at once and buy me a crate, such as the jewel-pedlars carry; buy also bangles and seal-rings and bracelets and ear-rings and other gewgaws wherein women delight and grudge not the cash. Put all the stock into the crate and bring it to me and I will set it on my head and go round about, in the guise of a huckstress and make search for her in all the houses, till I happen on news of her— Inshallah!" So Ali Shar rejoiced in her words and kissed her hands, then, going out, speedily brought her all she required; whereupon she rose and donned a patched gown and threw over her head a honey-yellow veil, and took staff in hand and, with the basket on her head, began wandering about the passages and the houses. She ceased not to go from house to house and street to street and quarter to quarter, till Allah Almighty led her to the house of the accursed Rashid al-Din the Nazarene where, hearing groans within, she knocked at the door,—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
And after she finished her verse, she said, "Oh my son, go right now and buy me a crate, like the ones that jewel vendors carry; also buy bangles, seal rings, bracelets, earrings, and other trinkets that women love and don't hold back on spending. Put all the items in the crate and bring it to me, and I’ll put it on my head and walk around, dressed as a street vendor, searching for her in all the houses until I find out something about her—God willing!" So Ali Shar was happy with her request and kissed her hands, then went out quickly to get her everything she needed. When he came back, she got up, put on a patched dress, threw a honey-yellow veil over her head, took a staff in her hand, and, with the basket on her head, started wandering through the passages and houses. She didn't stop going from house to house and street to street and neighborhood to neighborhood until God Almighty led her to the house of the cursed Rashid al-Din the Nazarene, where, hearing groans inside, she knocked at the door,—And Shahrazad noticed the dawn of day and stopped her permitted speech.
When it was the Three Hundred and Sixteenth Night,
When it was the 316th night,
She said, It hath reached me, O auspicious King, that when the old woman heard groans within the house, she knocked at the door, whereupon a slave-girl came down and opening to her, saluted her. Quoth the old woman, "I have these trifles for sale: is there any one with you who will buy aught of them?" "Yes," answered the damsel and, carrying her indoors, made her sit down; whereupon all the slave-girls came round her and each bought something of her. And as the old woman spoke them fair and was easy with them as to price, all rejoiced in her, because of her kind ways and pleasant speech. Meanwhile, she looked narrowly at the ins and outs of the place to see who it was she had heard groaning, till her glance fell on Zumurrud, when she knew her and she began to show her customers yet more kindness. At last she made sure that Zumurrud was laid prostrate; so she wept and said to the girls, "O my children, how cometh yonder young lady in this plight?" Then the slave-girls told her all what had passed, adding, "Indeed this matter is not of our choice; but our master commanded us to do thus, and he is now on a journey." She said, "O my children, I have a favour to ask of you, and it is that you loose this unhappy damsel of her bonds, till you know of your lord's return, when do ye bind her again as she was; and you shall earn a reward from the Lord of all creatures." "We hear and obey," answered they and at once loosing Zumurrud, gave her to eat and drink. Thereupon quoth the old woman, "Would my leg had been broken, ere I entered your house!" And she went up to Zumurrud and said to her, "O my daughter, Heaven keep thee safe; soon shall Allah bring thee relief." Then she privily told her that she came from her lord, Ali Shar, and agreed with her to be on the watch for sounds that night, saying, "Thy lord will come and stand by the pavilion-bench and whistle[FN#294] to thee; and when thou hearest him, do thou whistle back to him and let thyself down to him by a rope from the window, and he will take thee and go away with thee." So Zumurrud thanked the old woman, who went forth and returned to Ali Shar and told him what she had done, saying, "Go this night, at midnight, to such a quarter, for the accursed carle's house is there and its fashion is thus and thus. Stand under the window of the upper chamber and whistle; whereupon she will let herself down to thee; then do thou take her and carry her whither thou wilt." He thanked her for her good offices and with flowing tears repeated these couplets,
She said, "I've heard, O kind King, that when the old woman heard groans coming from the house, she knocked on the door. A maid opened it and greeted her. The old woman said, 'I have these little items for sale. Is anyone here who would like to buy something?' 'Yes,' the maid replied, and brought her inside, having her sit down. All the maidens gathered around her and each bought something. The old woman was friendly and flexible with the prices, which made them all happy because of her warm demeanor and pleasant talk. Meanwhile, she carefully looked around to find out who was groaning, and when she saw Zumurrud, she recognized her and began to show even more kindness to her customers. Eventually, she confirmed that Zumurrud was lying down; she wept and said to the girls, 'Oh my children, how did that young lady end up like this?' The maidens explained everything that had happened, adding, 'This situation isn’t by our choice; our master ordered us to do this, and he is away on a trip.' She said, 'Oh my children, I have a favor to ask. Please release this poor girl from her bonds until you know your master is back, then you can restrain her again as she was; and you will earn a reward from the Lord of all creatures.' 'We understand and will obey,' they replied, and immediately released Zumurrud, providing her with food and drink. The old woman then said, 'I wish my leg had been broken before I entered your house!' She approached Zumurrud and said, 'Oh my daughter, may Heaven keep you safe; soon Allah will bring you relief.' Then she secretly informed her that she came from her lord, Ali Shar, and they agreed to listen for sounds that night, saying, 'Your lord will come and stand by the pavilion bench and whistle to you; when you hear him, whistle back and lower yourself to him by a rope from the window, and he will take you away with him.' Zumurrud thanked the old woman, who then went back to Ali Shar and told him what she had done, saying, 'Go tonight, at midnight, to such-and-such a place, for the despicable man's house is there, and it looks like this and that. Stand under the window of the upper room and whistle; she will let herself down to you, and then you can take her wherever you want.' He thanked her for her help and, with tears streaming down his face, recited these couplets.
"Now with their says and saids[FN#295] no more vex me the chiding
race; * My heart is weary and I'm worn to bone by their
disgrace:
And tears a truthful legend[FN#296] with a long ascription-chain
* Of my desertion and distress the lineage can trace.
O thou heart-whole and free from dole and dolours I endure, * Cut
short thy long persistency nor question of my case:
A sweet-lipped one and soft of sides and cast in shapeliest mould
* Hath stormed my heart with honied lure and honied words of
grace.
No rest my heart hath known since thou art gone, nor ever close *
These eyes, nor patience aloe scape the hopes I dare to
trace:
Ye have abandoned me to be the pawn of vain desire, * In squalid
state 'twixt enviers and they who blame to face:
As for forgetting you or love 'tis thing I never knew; * Nor in
my thought shall ever pass a living thing but you."
"Now with their opinions and complaints no longer annoying me, My heart is tired and I'm worn out by their disgrace: And tears tell a true story with a long history Of my abandonment and suffering that can be traced. O you, who are whole-hearted and free from the sadness and pain I endure, Cut short your long persistence and don’t question my situation: A sweet-talking one with soft curves and the most appealing shape Has stormed my heart with tempting words of charm. My heart has known no rest since you’re gone, nor will these eyes ever close, Nor will my patience escape the hopes I dare to trace: You have left me to be a pawn of empty desire, In a miserable state between those who envy and those who blame: As for forgetting you or love, that’s something I’ve never known; Nor will a single thought in my mind ever pass without being about you."
And when he ended his verses, he sighed and shed tears and repeated also these couplets,
And when he finished his verses, he sighed and cried, and he also repeated these couplets,
"Divinely were inspired his words who brought me news of you; *
For brought he unto me a gift was music in mine ear:
Take he for gift, if him content, this worn-out threadbare robe,
* My heart, which was in pieces torn when parting from my
fete."
"His words were truly inspired when he brought me news of you; *
For he brought me a gift that was music to my ears:
Take this old, worn-out robe as a gift, if it pleases him,
* My heart, which was shattered when we parted from my
celebration."
He waited till night darkened and, when came the appointed time, he went to the quarter she had described to him and saw and recognised the Christian's house; so he sat down on the bench under the gallery. Presently drowsiness overcame him and he slept (Glory be to Him who sleepeth not!?, for it was long since he had tasted sleep, by reason of the violence of his passion, and he became as one drunken with slumber. And while he was on this wise,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
He waited until nightfall, and when the time came, he went to the area she had described to him and saw the Christian's house, recognizing it. He sat down on the bench under the gallery. Soon, drowsiness took over, and he fell asleep (Glory be to Him who never sleeps!?) since it had been a long time since he had experienced sleep due to the intensity of his longing, and he felt like he was drunken with slumber. While this was happening — Shahrazad realized it was dawn and stopped speaking her allowed tale.
When it was the Three Hundred and Seventeenth Night,
When it was the 317th Night,
She said, It hath reached me, O auspicious King, that while he lay asleep, behold, a certain thief, who had come out that night and prowled about the skirts of the city to steal-somewhat, happened by the decree of Destiny, on the Nazarene's house. He went round about it, but found no way of climbing up into it, and presently on his circuit he came to the bench, where he saw Ali Shar asleep and stole his turband; and, as he was taking it suddenly Zumurrud looked out and seeing the thief standing in the darkness, took him for her lord; whereupon she let herself down to him by the rope with a pair of saddle-bags full of gold. Now when the robber saw that, he said to himself, "This is a wondrous thing, and there must needs be some marvellous cause to it." Then he snatched up the saddle-bags, and threw Zumurrud over his shoulders and made off with both like the blinding lightening. Quoth she, "Verily, the old woman told me that thou west weak with illness on my account; and here thou art, stronger than a horse." He made her no reply; so she put her hand to his face and felt a beard like the broom of palm-frond used for the Hammam,[FN#297] as if he were a hog which had swallowed feathers and they had come out of his gullet; whereat she took fright and said to him, "What art thou?" "O strumpet," answered he, "I am the sharper Jawбn[FN#298] the Kurd, of the band of Ahmad al-Danaf; we are forty sharpers, who will all piss our tallow into thy womb this night, from dusk to dawn." When she heard his words, she wept and beat her face, knowing that Fate had gotten the better of her and that she had no resource but resignation and to put her trust in Allah Almighty. So she took patience and submitted herself to the ordinance of the Lord, saying, "There is no god but the God! As often as we escape from one woe, we fall into a worse." Now the cause of Jawan's coming thither was this: he had said to Calamity-Ahmad, "O Sharper-captain,[FN#299] I have been in this city before and know a cavern without the walls which will hold forty souls; so I will go before you thither and set my mother therein. Then will I return to the city and steal-somewhat for the luck of all of you and keep it till you come; so shall you be my guests and I will show you hospitality this day." Replied Ahmad al-Danaf, "Do what thou wilt." So Jawan went forth to the place before them and set his mother in the cave; but, as he came out he found a trooper lying asleep, with his horse picketed beside him; so he cut his throat and, taking his clothes and his charger and his arms, hid them with his mother in the cave, where also he tethered the horse. Then he betook himself to the city and prowled about, till he happened on the Christian's house and did with Ali Shar's turband and Zumurrud and her saddle-bags as we have said. He ceased not to run, with Zumurrud on his back, till he came to the cavern, where he gave her in charge of his mother, saying, "Keep thou watch over her till I return to thee at first dawn of day," and went his ways.—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "It has come to my attention, O great King, that while he was asleep, a thief who had gone out that night to steal something happened, by fate’s decree, to come across the Nazarene’s house. He walked around it, but couldn’t find a way to climb in, and as he circled back, he came to the bench where he saw Ali Shar asleep and stole his turban. Just as he was taking it, Zumurrud looked out and mistook the thief for her lord; so she lowered herself down to him by a rope with a pair of saddle-bags full of gold. When the robber saw this, he thought to himself, 'This is amazing, and there must be a fantastic reason for it.' He quickly grabbed the saddle-bags, threw Zumurrud over his shoulder, and took off like lightning. She said, 'Truly, the old woman told me you were weakened by illness because of me; yet here you are, stronger than a horse.' He said nothing in reply, so she touched his face and felt a beard like a rough scrub brush used in the bathhouse, making her think he was like a pig that had swallowed feathers and they had come out of its throat. She got scared and asked him, 'Who are you?' He replied, 'You wretched woman, I am the thief Jawan the Kurd, from Ahmad al-Danaf's band; we are forty thieves who will all take turns with you from dusk till dawn tonight.' When she heard his words, she cried and hit her face, realizing that fate had taken control and that her only option was to accept it and trust in Allah Almighty. So she took a deep breath and surrendered to the will of the Lord, saying, 'There is no god but God! For every time we escape one trouble, we fall into a worse one.' The reason Jawan came to this place was that he had told Calamity-Ahmad, 'O Thief Captain, I’ve been in this city before and know a cave outside the walls that can hold forty people; I will go there first and place my mother inside. Then I’ll return to the city, steal some things for all of you, and keep them until you arrive; then you’ll be my guests and I’ll treat you today.' Ahmad al-Danaf replied, 'Do what you want.' So Jawan went ahead to the cave and hid his mother there; but as he was leaving, he found a soldier asleep with his horse tied beside him. He slit the soldier’s throat and took his clothes, horse, and weapons, hiding them with his mother in the cave, where he also tethered the horse. Then he headed into the city and prowled around until he came to the Christian's house, stealing Ali Shar's turban and taking Zumurrud and her saddle-bags as we mentioned. He kept running with Zumurrud on his back until he reached the cave, where he entrusted her to his mother, saying, 'Keep an eye on her until I return just before dawn,' and then he left." And Shahrazad noticed the break of day and stopped telling her allowed story.
When it was the Three Hundred and Eighteenth Night,
When it was the Three Hundred and Eighteenth Night,
She said, It hath reached me, O auspicious King, that quoth Kurdish Jawan to his mother, "Keep thou watch over her till I come back to thee at first dawn of day," and went his ways. Now Zumurrud said to herself, "Why am I so heedless about saving my life and wherefore await till these forty men come?: they will take their turns to board me, till they make me like a water- logged ship at sea." Then she turned to the old woman, Jawan's mother, and said to her, "O my aunt, wilt thou not rise up and come without the cave, that I may louse thee in the sun?"[FN#300] Replied the old woman, "Ay, by Allah, O my daughter: this long time have I been out of reach of the bath; for these hogs cease not to carry me from place to place." So they went without the cavern, and Zumurrud combed out her head hair and killed the lice on her locks, till the tickling soothed her and she fell asleep; whereupon Zumurrud arose and, donning the clothes of the murdered trooper, girt her waist with his sword and covered her head with his turband, so that she became as she were a man. Then, mounting the horse after she had taken the saddle-bags full of gold, she breathed a prayer, "O good Protector, protect me I adjure thee by the glory of Mohammed (whom Allah bless and preserve!)," adding these words in thought, "If I return to the city belike one of the trooper's folk will see me, and no good will befal me." So she turned her back on the town and rode forth into the wild and the waste. And she ceased not faring forth with her saddle-bags and the steed, eating of the growth of the earth and drinking of its waters, she and her horse, for ten days and, on the eleventh, she came in sight of a city pleasant and secure from dread, and established in happy stead. Winter had gone from it with his cold showers, and Prime had come to it with his roses and orange- blossoms and varied flowers; and its blooms were brightly blowing; its streams were merrily flowing and its birds warbled coming and going. And she drew near the dwellings and would have entered the gate when she saw the troops and Emirs and Grandees of the place drawn up, whereat she marvelled seeing them in such unusual-case and said to herself, "The people of the city are all gathered at its gate: needs must there be a reason for this." Then she made towards them; but, as she drew near, the soldiery dashed forward to meet her and, dismounting all, kissed the ground between her hands and said, "Aid thee Allah, O our lord the Sultan!" Then the notables and dignitaries ranged themselves before her in double line, whilst the troops ordered the people in, saying, "Allah aid thee and make thy coming a blessing to the Moslems, O Sultan of all creatures! Allah establish thee, O King of the time and union-pearl of the day and the tide!" Asked Zumurrud, "What aileth you, O people of this city?" And the Head Chamberlain answered, "Verily, He hath given to thee who is no niggard in His giving; and He hath been bountiful to thee and hath made thee Sultan of this city and ruler over the necks of all who are therein; for know thou it is the custom of the citizens, when their King deceaseth leaving no son, that the troops should sally forth to the suburbs and sojourn there three days: and whoever cometh from the quarter whence thou hast come, him they make King over them. So praised be Allah who hath sent us of the sons of the Turks a well-favoured man; for had a lesser than thou presented himself, he had been Sultan." Now Zumurrud was clever and well-advised in all she did: so she said, "Think not that I am of the common folk of the Turks! nay, I am of the sons of the great, a man of condition; but I was wroth with my family, so I went forth and left them. See these saddle-bags full of gold which I have brought under me that, by the way, I might give alms thereof to the poor and the needy." So they called down blessings upon her and rejoiced in her with exceeding joy and she also joyed in them and said in herself, "Now that I have attained to this"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I've heard, O fortunate King, that Kurdish Jawan told his mother, 'Keep an eye on her until I return to you at the first light of day,' and then he left. Now Zumurrud thought to herself, 'Why am I being so careless about saving my life? Why should I wait for these forty men to come? They’ll take turns with me until I end up like a sinking ship at sea.' Then she turned to the old woman, Jawan's mother, and said, 'O my aunt, won't you get up and come out of the cave so I can help you in the sun?' The old woman replied, 'Yes, by Allah, O my daughter. I've been away from the bath for so long; these brutes keep moving me around.' So they went out of the cave, and Zumurrud combed the old woman's hair and got rid of the lice, which soothed her enough that she fell asleep. Zumurrud then got up, put on the clothes of the dead soldier, strapped on his sword, and wrapped a turban around her head, making herself look like a man. After taking the saddle bags full of gold, she prayed, 'O good Protector, please protect me, I implore you by the glory of Mohammed (may Allah bless and preserve him!).' In her thoughts, she added, 'If I go back to the city, maybe someone from the soldier's crew will see me, and I won't have any luck.' So she turned away from the town and rode out into the wilderness. She continued traveling with her saddle bags and horse, living off the land and drinking from its waters for ten days, and on the eleventh day, she finally saw a city that looked pleasant and safe. Winter had passed with its cold rains, and spring had arrived with roses, orange blossoms, and various flowers in full bloom; the streams were flowing joyfully, and the birds were singing as they flew about. As she approached the city and was about to enter the gate, she noticed the troops, Emirs, and nobles gathered there, which surprised her since it was unusual. She thought to herself, 'Everyone in the city must be gathered at the gate for a reason.' As she got closer, the soldiers rushed to meet her, and as they dismounted, they kissed the ground between her hands, saying, 'May Allah bless you, O our lord the Sultan!' The dignitaries formed a double line before her, while the troops encouraged the people to enter, saying, 'May Allah support you and make your arrival a blessing for the Muslims, O Sultan of all beings! May Allah strengthen you, O King of the era and the jewel of the day and tide!' Zumurrud asked, 'What's going on, O people of this city?' The Head Chamberlain replied, 'Indeed, He has granted you who is not stingy in His gifts; He has been generous to you and made you Sultan of this city, ruling over everyone here. You should know that when their King dies without leaving a son, the troops go out to the outskirts and stay there for three days. Whoever comes from the direction you have come from gets to be King. So praise be to Allah for sending us a distinguished man from the Turkish lineage; if anyone less than you had arrived, he would have been Sultan.' Zumurrud was clever and aware of everything she did, so she said, 'Don't think I'm just one of the ordinary Turks! I'm actually from a noble family, but I was angry with my clan, so I left them. Look at these saddle bags full of gold I've brought with me; I intended to give some to the poor and needy.' They offered their blessings upon her and rejoiced with immense joy, and she found joy in them too, saying to herself, 'Now that I've reached this point.' And Shahrazad noticed the dawn breaking and stopped speaking her permitted tale."
When it was the Three Hundred and Nineteenth Night,
When it was the 319th Night,
She said, It hath reached me, O auspicious King, that quoth Zumurrud to herself, "Now that I have attained to this case, haply Allah will reunite me with my lord in this place, for He can do whatso He willeth." Then the troops escorted her to the city and, all dismounting, walked before her to the palace. Here she alighted and the Emirs and Grandees, taking her under both armpits,[FN#301] carried her into the palace and seated her on the throne; after which they all kissed ground before her. And when duly enthroned she bade them open the treasuries and gave largesse to all the troops, who offered up prayers for the continuance of her reign, and all the townsfolk accepted her rule and all the lieges of the realm. Thus she abode awhile bidding and forbidding, and all the people came to hold her in exceeding reverence and heartily to love her, by reason of her continence and generosity; for taxes she remitted and prisoners she released and grievances she redressed; but, as often as she bethought her of her lord, she wept and besought Allah to reunite her and him; and one night, as she chanced to be thinking of him and calling to mind the days she had passed with him, her eyes ran over with tears and she versified in these two couplets,
She said, "I've heard, O blessed King, that Zumurrud thought to herself, 'Now that I've reached this point, maybe Allah will bring me back together with my lord in this place, for He can do whatever He wants.' Then the troops led her to the city, and everyone dismounted, walking ahead of her to the palace. Once there, she got down, and the Emirs and Grandees lifted her under her arms and carried her into the palace, seating her on the throne; afterward, they all bowed before her. When she was properly enthroned, she instructed them to open the treasuries and generously distributed rewards to all the troops, who prayed for her continued reign, and all the townspeople accepted her rule along with all the subjects of the realm. Thus, she stayed for a while, making decisions and enforcing orders, and everyone came to greatly respect and sincerely love her because of her self-restraint and generosity; she canceled taxes, released prisoners, and addressed grievances. But whenever she thought of her lord, she wept and prayed to Allah to reunite them; one night, while reflecting on him and remembering the time they spent together, tears streamed down her face, and she composed these two couplets,
"My yearning for thee though long is fresh, * And the tears which
chafe these eyelids increase
When I weep, I weep from the burn of love, * For to lover
severance is decease."[FN#302]
"My longing for you, though it's been a while, is still fresh, * And the tears that
irritate my eyelids keep growing
When I cry, I cry from the pain of love, * Because for a lover
separation is death."[FN#302]
And when she had ended her verse, she wiped away her tears and repairing to the palace, betook herself to the Harim, where she appointed to the slave-girls and concubines separate lodgings and assigned them pensions and allowances, giving out that she was minded to live apart and devote herself to works of piety. So she applied herself to fasting and praying, till the Emirs said, "Verily this Sultan is eminently devout;" nor would she suffer any male attendants about her, save two little eunuchs to serve her. And on this wise she held the throne a whole year, during which time she heard no news of her lord, and failed to hit upon his traces, which was exceeding grievous to her; so, when her distress became excessive, she summoned her Wazirs and Chamberlains and bid them fetch architects and builders and make her in front of the palace a horse-course, one parasang long and the like broad. They hastened to do her bidding, and lay out the place to her liking; and, when it was completed, she went down into it and they pitched her there a great pavilion, wherein the chairs of the Emirs were ranged in due order. Moreover, she bade them spread on the racing-plain tables with all manners of rich meats and when this was done she ordered the Grandees to eat. So they ate and she said to them, "It is my will that, on seeing the new moon of each month, ye do on this wise and proclaim in the city that no man shall open his shop, but that all our lieges shall come and eat of the King's banquet, and that whoso disobeyeth shall be hanged over his own door."[FN#303] So they did as she bade them, and ceased not so to do till the first new moon of the second year appeared; when Zumurrud went down into the horse-course and the crier proclaimed aloud, saying, "Ho, ye lieges and people one and all, whoso openeth store or shop or house shall straight way be hanged over his own door; for it behoveth you to come in a body and eat of the King's banquet." And when the proclamation became known, they laid the tables and the subjects came in hosts; so she bade them sit down at the trays and eat their fill of all the dishes. Accordingly they sat down and she took place on her chair of state, watching them, whilst each who was at meat said to himself, "Verily the King looketh at none save me." Then they fell to eating and the Emirs said to them, "Eat and be not ashamed; for this pleaseth the King." So they ate their fill and went away, blessing the Sovereign and saying, one to the other, "Never in our days saw we a Sultan who loved the poor as doth this Sultan." And they wished him length of life. Upon this Zumurrud returned to her palace,— And Shahrazad perceived the dawn of day and ceased to say her permitted say.
When she finished her poem, she wiped her tears and went to the palace, moving into the harem. There, she set up separate living quarters for the slave-girls and concubines and assigned them pensions and allowances, claiming she wanted to live alone and dedicate herself to pious works. She focused on fasting and praying until the emirs said, "This Sultan is truly devout." She wouldn’t allow any male attendants except for two young eunuchs to serve her. In this way, she maintained the throne for a full year, during which she received no news of her husband and could not find any trace of him, which caused her great distress. When her sadness became overwhelming, she called her advisors and officials and instructed them to bring architects and builders to create a horse racing track in front of the palace, one parasang long and the same in width. They quickly obeyed her orders and arranged the area to her liking. Once it was finished, she went down to the track, where they set up a large pavilion with the emirs’ chairs in place. She also had tables filled with a variety of exquisite dishes laid out on the racing ground and then ordered the dignitaries to eat. She told them, "From now on, whenever you see the new moon each month, you should do this, and announce throughout the city that no one is to open their store; instead, all our subjects must come and enjoy the King’s feast. Anyone who disobeys will be hanged over their own door." They complied with her command and continued this tradition until the first new moon of the second year appeared. That day, Zumurrud went down to the horse track, and the crier announced loudly, "O, you subjects, whoever opens their shop or house will immediately be hanged over their own door; you must all come together to enjoy the King’s feast." Once word of the proclamation spread, the tables were set up, and the people came in droves. She instructed them to sit down and enjoy the plentiful dishes. They sat, and she took her seat on the throne, watching them, while each person at the meal thought to themselves, "The King is watching only me." As they began to eat, the emirs encouraged them, saying, "Eat without shame; this pleases the King." They feasted to their heart's content and departed, praising the Sultan, saying to one another, "Never have we seen a Sultan who cares for the poor as this Sultan does." They wished him a long life. After this, Zumurrud returned to her palace—And Shahrazad noticed the dawn of day and stopped speaking her allotted tale.
When it was the Three Hundred and Twentieth Night,
When it was the Three Hundred and Twentieth Night,
She said, It hath reached me, O auspicious King, that Queen Zumurrud returned to her palace, rejoicing in her device and saying to herself, "Inshallah, I shall surely by this means happen on news of my lord Ali Shar." When the first day of the second month came round, she did as before and when they had spread the tables she came down from her palace and took place on her throne and commanded the lieges to sit down and fall to. Now as she sat on her throne, at the head of the tables, watching the people take their places company by company and one by one, behold her eye fell on Barsum, the Nazarene who had bought the curtain of her lord; and she knew him and said in her mind, "This is the first of my joy and the winning of my wish." Then Barsum came up to the table and, sitting down with the rest to eat, espied a dish of sweet rice, sprinkled with sugar; but it was far from him, so he pushed up to it through the crowd and, putting out his hand to it, seized it and set it before himself. His next neighbour said to him, "Why dost thou not eat of what is before thee? Is not this a disgrace to thee? How canst thou reach over for a dish which is distant from thee? Art thou not ashamed?" Quoth Barsum, "I will eat of none save this same." Rejoined the other, "Eat then, and Allah give thee no good of it!" But another man, a Hashish-eater, said, "Let him eat of it, that I may eat with him." Replied his neighbour, "O unluckiest of Hashish- eaters, this is no meat for thee; it is eating for Emirs. Let it be, that it may return to those for whom it is meant and they eat it." But Barsum heeded him not and took a mouthful of the rice and put it in his mouth; and was about to take a second mouthful when the Queen, who was watching him, cried out to certain of her guards, saying, "Bring me yonder man with the dish of Sweet rice before him and let him not eat the mouthful he hath read but throw it from his hand."[FN#304] So four of the guards went up to Barsum and haled him along on his face, after throwing the mouthful of rice from his hand, and set him standing before Zumurrud, whilst all the people left eating and said to one another, By Allah, he did wrong in not eating of the food meant for the likes of him." Quoth one, "For me I was content with this porridge[FN#305] which is before me." And the Hashish-eater said, "Praised be Allah who hindered me from eating of the dish of sugared rice for I expected it to stand before him and was waiting only for him to have his enjoyment of it, to eat with him, when there befel him what we see." And the general said, one to other, "Wait till we see what shall befal him." Now as they brought him before Queen Zumurrud she cried, "Woe to thee, O blue eyes! What is thy name and why comest thou to our country?" But the accursed called himself out of his name having a white turband[FN#306] on, and answered, "O King, my name is Ali; I work as a weaver and I came hither to trade." Quoth Zumurrud, "Bring me a table of sand and a pen of brass," and when they brought her what she sought, she took the sand and the pen, and struck a geomantic figure in the likeness of a baboon; then, raising her head, she looked hard at Barsum for an hour or so and said to him, "O dog, how darest thou lie to Kings? Art thou not a Nazarene, Barsum by name, and comest thou not hither in quest of somewhat? Speak the truth, or by the glory of the Godhead, I will strike off thy head!" At this Barsum was confounded and the Emirs and bystanders said, "Verily, this King understandeth geomancy: blessed be He who hath gifted him!" Then she cried out upon the Christian and said, 'Tell me the truth, or I will make an end of thee!" Barsum replied, "Pardon, O King of the age; thou art right as regards the table, for the far one[FN#307] is indeed a Nazarene,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I've heard, O great King, that Queen Zumurrud returned to her palace, excited about her plan and thinking to herself, 'God willing, this will lead me to news of my lord Ali Shar.' When the first day of the second month arrived, she did as she had done before. After setting the tables, she descended from her palace and took her place on the throne, ordering the people to sit down and start eating. As she sat on her throne, watching the guests take their seats one by one, her gaze fell on Barsum, the Nazarene who had bought her lord’s curtain; she recognized him and thought, 'This is the beginning of my happiness and the fulfillment of my wish.' Then Barsum approached the table, sat down with the others, and noticed a dish of sweet rice sprinkled with sugar; it was far away, so he pushed through the crowd to grab it and placed it in front of himself. His neighbor said to him, 'Why aren’t you eating what’s in front of you? Isn’t that shameful? How can you reach for a dish that’s not close to you? Aren’t you embarrassed?' Barsum replied, 'I’ll only eat this one.' The other retorted, 'Then eat it, and may God not bless you with it!' But another man, a hashish user, chimed in, 'Let him eat it, so I can eat with him.' His neighbor replied, 'Oh, unfortunate hashish user, that’s not food for you; it’s for nobles. Let it return to those it’s intended for.' Barsum ignored him and took a mouthful of the rice; he was about to take another when the Queen, who had been watching him, shouted to some of her guards, 'Bring me that man with the dish of sweet rice in front of him and make sure he doesn't finish that mouthful!' Four guards rushed to Barsum, yanked him along face down, forced the mouthful of rice from his hand, and made him stand before Zumurrud. All the guests stopped eating and murmured among themselves, 'By God, he was wrong not to eat the food meant for someone like him.' One person said, 'I was fine with the porridge that's in front of me.' The hashish user said, 'Thank God I was prevented from eating that dish of sugared rice; I was waiting for him to enjoy it so I could eat with him, but now look what happened!' They all said to each other, 'Let’s wait to see what happens to him now.' As they brought him before Queen Zumurrud, she exclaimed, 'Woe to you, blue eyes! What’s your name and why have you come to our land?' But the unfortunate man, wearing a white turban, introduced himself incorrectly and said, 'Oh King, my name is Ali; I’m a weaver and I came here to trade.' Zumurrud ordered, 'Bring me a table of sand and a brass pen.' When they brought her what she asked for, she took the sand and pen and drew a geomantic figure resembling a baboon. Then, raising her head, she stared hard at Barsum for about an hour and said to him, 'How dare you lie to kings? Aren’t you a Nazarene, Barsum by name, and didn’t you come here looking for something? Speak the truth, or by God, I will have your head!' Barsum was taken aback, and the nobles and bystanders said, 'Truly, this king understands geomancy: blessed be He who has given him this gift!' Then she called out to the Christian, 'Tell me the truth, or I will end you!' Barsum responded, 'Pardon me, Oh King of the ages; you are right about the table, for the far one is indeed a Nazarene—' And Shahrazad noticed the dawn of day and stopped her story."
When it was the Three Hundred and Twenty-first Night,
When it was the 321st Night,
She said, It hath reached me, O auspicious King, that Barsum replied, "Pardon, O King of the age; thou art right as regards the table, for thy slave is indeed a Nazarene." Whereupon all present, gentle and simple, wondered at the King's skill in hitting upon the truth by geomancy, and said, "Verily this King is a diviner, whose like there is not in the world." Thereupon Queen Zumurrud bade flay the Nazarene and stuff his skin with straw and hang it over the gate of the race-course. Moreover, she commended to dig a pit without the city and burn therein his flesh and bones and throw over his ashes offal and ordure. "We hear and obey," answered they, and did with him all she bade; and, when the folk saw what had befallen the Christian, they said, "Serve him right; but what an unlucky mouthful was that for him!" And another said, "Be the far one's wife divorced if this vow be broken: never again to the end of my days will I eat of sugared rice!"; and the Hashish-eater cried "Praised be Allah, who spared me this fellow's fate by saving me from eating of that same rice!" Then they all went out, holding it thenceforth unlawful to sit over against the dish of sweet rice as the Nazarene had sat. Now when the first day of the third month came, they laid the tables according to custom, and covered them with dishes and chargers, and Queen Zumurrud came down and sat on her throne, with her guards in attendance, as of wont, in awe of her dignity and majesty. Then the townsfolk entered as before and went round about the tables, looking for the place of the dish of sweet rice, and quoth one to another, "Hark ye, O Hбjн[FN#308] Khalaf!"; and the other answered, "At thy service, O Hбjн Khбlid." Said Khбlid, "Avoid the dish of sweet rice and look thou eat not thereof; for, if thou do, by early morning thou will be hanged."[FN#309] Then they sat down to meat around the table; and, as they were eating, Queen Zumurrud chanced to look from her throne and saw a man come running in through the gate of the horse-course; and having considered him attentively, she knew him for Jawan the Kurdish thief who murdered the trooper. Now the cause of his coming was this: when he left his mother, he went to his comrades and said to them, "I did good business yesterday; for I slew a trooper and took his horse. Moreover there fell to me last night a pair of saddle-bags, full of gold, and a young lady worth more than the money in pouch; and I have left all that with my mother in the cave." At this they rejoiced and repaired to the cavern at night-fall, whilst Jawan the Kurd walked in front and the rest behind; he wishing to bring them the booty of which he had boasted. But he found the place clean empty and questioned his mother, who told him all that had befallen her; whereupon he bit his hands for regret and exclaimed, "By Allah, I will assuredly make search for the harlot and take her, wherever she is, though it be in the shell of a pistachio-nut,[FN#310] and quench my malice on her!" So he went forth in quest of her and ceased not journeying from place to place, till he came to Queen Zumurrud's city. On entering he found the town deserted and, enquiring of some women whom he saw looking from the windows, they told him that it was the Sultan's custom to make a banquet for the people on the first of each month and that all the lieges were bound to go and eat of it. Furthermore the women directed him to the racing-ground, where the feast was spread. So he entered at a shuffling trot; and, finding no place empty, save that before the dish of sweet rice already noticed, took his seat right opposite it and stretched out his hand towards the dish; whereupon the folk cried out to him, saying, "O our brother, what wouldst thou do?" Quoth he, "I would eat my fill of this dish." Rejoined one of the people, "If thou eat of it thou wilt assuredly find thyself hanged to-morrow morning." But Jawan said, "Hold thy tongue and talk not so unpleasantly." Then he stretched out his hand to the dish and drew it to him; but it so chanced that the Hashish-eater of whom we have spoken, was sitting by him; and when he saw him take the dish, the fumes of the Hashish left his head and he fled from his place and sat down afar off, saying, "I will have nothing to do with yonder dish." Then Jawan the Kurd put out his hand (which was very like a raven's claws,[FN#311] scooped up therewith half the dishful and drew out his neave as it were a camel's hoof,—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, “It's come to my attention, O great King, that Barsum responded, ‘Forgive me, O King of the age; you are correct about the table, for your servant is indeed a Nazarene.’ At this, everyone present, both high and low, marveled at the King’s ability to discern the truth through geomancy, and they said, ‘Truly, this King is a diviner like none other in the world.’ Then Queen Zumurrud ordered that the Nazarene be flayed, stuffed with straw, and hung over the gate of the race-course. Furthermore, she instructed them to dig a pit outside the city, burn his flesh and bones there, and throw offal and feces over his ashes. ‘We hear and obey,’ they replied, and did everything she commanded; and when the people saw what had happened to the Christian, they said, ‘He got what he deserved; but oh, what a terrible outcome for him!’ Another remarked, ‘May the faraway one’s wife be divorced if this vow is broken: I swear I will never eat sugared rice again for the rest of my life!’ The hashish-eater exclaimed, ‘Praise be to Allah for saving me from this fate by keeping me from eating that same rice!’ From that point on, they all avoided sitting near the dish of sweet rice as the Nazarene had done. Now, when the first day of the third month came, they set the tables as usual, filled with dishes and plates, and Queen Zumurrud came down, sitting on her throne with her guards in attendance, maintaining her dignity and majesty. Then the townsfolk entered as before, walking around the tables, looking for the place of the dish of sweet rice, and one said to another, ‘Hey, O Haj Khalaf!’ The other replied, ‘At your service, O Haj Khalid.’ Khalid said, ‘Stay away from the dish of sweet rice and make sure you don’t eat any; because if you do, you will find yourself hanged by morning.’ Then they sat down to eat around the table; and as they were eating, Queen Zumurrud happened to look from her throne and saw a man running in through the gate of the horse-course; she recognized him as Jawan the Kurdish thief who had killed the trooper. The reason for his arrival was this: after leaving his mother, he went to his friends and told them, ‘I did well yesterday; I killed a trooper and took his horse. Plus, last night I got a pair of saddle-bags full of gold and a young lady worth more than the money in my pouch, and I left everything with my mother in the cave.’ They were thrilled and went to the cave at nightfall, with Jawan leading the way and the rest following behind, eager to see the spoils he had boasted about. But when he arrived, he found the place completely empty and asked his mother what had happened. She told him everything that had befallen her, and he bit his hands in regret, exclaiming, ‘By Allah, I will definitely search for that woman and take her, no matter where she is, even if she's hiding in a pistachio shell, and I will satisfy my anger on her!’ So he set out looking for her and kept traveling from place to place until he reached Queen Zumurrud's city. Upon entering, he found the town deserted, and when he inquired of some women peeking from the windows, they informed him that it was the Sultan's custom to hold a banquet for the people on the first of each month and that everyone was required to go and partake. The women also directed him to the racing-ground, where the feast was prepared. He entered at a hurried trot; and, not finding any empty space except before the dish of sweet rice, he sat right opposite it and reached for the dish; at which point, the people cried out, ‘O our brother, what are you doing?’ He replied, ‘I want to fill my plate with this dish.’ One of the bystanders interjected, ‘If you eat from it, you will surely be hanged by morning.’ But Jawan said, ‘Be quiet and don’t speak so unpleasantly.’ Then he reached for the dish and pulled it towards him; however, it just so happened that the hashish-eater we mentioned earlier was sitting nearby, and when he saw Jawan take from the dish, the effects of the hashish left his head and he quickly moved away, saying, ‘I want nothing to do with that dish.’ Jawan, whose hand resembled a raven’s claw, scooped up half the dish and pulled it out as if it were a camel’s hoof — And Shahrazad perceived the dawn of day and ceased to say her permitted say.
When it was the Three Hundred and Twenty-second Night,
When it was the 322nd night,
She said, It hath reached me, O auspicious King, that Jawan the Kurd drew his neave from the dish as it were a camel's hoof and rolled the lump of rice in the palm of his hand, till it was like a big orange, and threw it ravenously into his mouth; and it rolled down his gullet, with a rumble like thunder and the bottom of the deep dish appeared where said mouthful had been. Thereupon quoth to him one sitting by his side, "Praised be Allah for not making me meat between thy hands; for thou hast cleared the dish at a single mouthful;" and quoth the Hashish-eater, "Let him eat; methinks he hath a hanging face." Then, turning to Jawan he added, "Eat and Allah give thee small good of it." So Jawan put out his hand again and taking another mouthful, was rolling it in his palm like the first, when behold, the Queen cried out to the guards saying, "Bring me yonder man in haste and let him not eat the mouthful in his hand." So they ran and seizing him as he hung over the dish, brought him to her, and set him in her presence, whilst the people exulted over his mishap and said one to the other, "Serve him right, for we warned him, but he would not take warning. Verily, this place is bound to be the death of whoso sitteth therein, and yonder rice bringeth doom to all who eat of it." Then said Queen Zumurrud to Jawan, "What is thy name and trade and wherefore comest thou to our city?" Answered he, "O our lord the Sultan, my name is Othman; I work as a gardener and am come hither in quest of somewhat I have lost." Quoth Zumurrud, "Here with a table of sand!" So they brought it, and she took the pen and drawing a geomantic scheme, considered it awhile, then raising her head, exclaimed, "Woe to thee, thou loser! How darest thou lie to Kings? This sand telleth me that of a truth thy name is Jawan the Kurd and that thou art by trade a robber, taking men's goods in the way of unright and slaying those whom Allah hath forbidden to slay save for just cause." And she cried out upon him, saying, "O hog, tell me the truth of thy case or I will cut off thy head on the spot." Now when he heard these words, he turned yellow and his teeth chattered; then, deeming that he might save himself by truth-telling, he replied, "O King, thou sayest sooth; but I repent at thy hands henceforth and turn to Allah Almighty!" She answered, "It were not lawful for me to leave a pest in the way of Moslems;" and cried to her guards, "Take him and skin him and do with him as last month ye did by his like." They obeyed her commandment; and, when the Hashish- eater saw the soldiers seize the man, he turned his back upon the dish of rice, saying, "'Tis a sin to present my face to thee!" And after they had made an end of eating, they dispersed to their several homes and Zumurrud returned to her palace and dismissed her attendants. Now when the fourth month came round, they went to the race-course and made the banquet, according to custom, and the folk sat awaiting leave to begin. Presently Queen Zumurrud entered and, sitting down on her throne, looked at the tables and saw that room for four people was left void before the dish of rice, at which she wondered. Now as she was looking around, behold, she saw a man come trotting in at the gate of the horse- course; and he stayed not till he stood over the food-trays; and, finding no room save before the dish of rice, took his seat there. She looked at him and knowing him for the accursed Christian who called himself Rashid al-Din, said in her mind, "How blessed is this device of the food,[FN#312] into whose toils this infidel hath fallen" Now the cause of his coming was extraordinary, and it was on this wise. When he returned from his travels,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "It has reached me, O great King, that Jawan the Kurd pulled his fist from the bowl like it was a camel's hoof, rolled the lump of rice in his palm until it was the size of a big orange, and ravenously threw it into his mouth; it slid down his throat with a rumble like thunder, and the bottom of the deep dish was left bare where that mouthful had been. Then, one of the people beside him said, 'Thank God I’m not the food in your hands; you've cleared the dish in one bite.' The Hashish-eater replied, 'Let him eat; I think he has a long face.' Turning to Jawan, he added, 'Eat, and may God grant you little good from it.' So Jawan reached for another mouthful, rolling it in his hand like the first, when suddenly the Queen shouted to the guards, 'Bring me that man quickly and don’t let him eat the mouthful in his hand.' They rushed over and grabbed him as he leaned over the dish, bringing him to her and placing him in her presence, while the crowd jeered at his misfortune, saying to each other, 'He deserves it; we warned him, but he wouldn’t listen. Truly, this place is bound to be the end for anyone who sits here, and that rice brings doom to everyone who eats it.' Then Queen Zumurrud asked Jawan, 'What is your name and trade, and why have you come to our city?' He replied, 'O our lord the Sultan, my name is Othman; I work as a gardener and have come here in search of something I lost.' Zumurrud said, 'Bring me a table of sand!' They brought it, and she took the pen, drawing a geomantic scheme, pondering for a while before raising her head and exclaiming, 'Woe to you, loser! How dare you lie to Kings? This sand reveals the truth: your name is Jawan the Kurd, and you are a robber by trade, taking people's possessions unjustly and killing those whom God has forbidden to kill unless for just cause.' She shouted at him, 'You pig, tell me the truth about your case, or I will have your head right here.' When he heard this, he turned pale and his teeth chattered; thinking he could save himself by telling the truth, he replied, 'O King, you speak the truth; but I repent before you from now on and turn to Almighty God!' She responded, 'It is not lawful for me to let a pest remain in the path of Muslims,' and shouted to her guards, 'Take him, skin him, and do to him as you did to his kind last month.' They obeyed her orders, and when the Hashish-eater saw the soldiers seize the man, he turned his back on the dish of rice, saying, 'It’s a sin to show my face to you!' After they finished eating, they went home, and Zumurrud returned to her palace and dismissed her attendants. When the fourth month arrived, they went to the racecourse for the banquet, as was custom, and the people sat waiting for permission to start. Soon, Queen Zumurrud entered, sat on her throne, and looked at the tables, noticing that there was space for four people left empty before the dish of rice, which surprised her. While she was scanning the area, she saw a man trot in at the horse course gate; he didn’t stop until he reached the food trays, and finding no room except before the dish of rice, he seated himself there. She looked at him and, recognizing him as the cursed Christian who called himself Rashid al-Din, thought to herself, 'How fortunate is this arrangement of food, into whose trap this infidel has fallen.' The reason for his visit was unusual, and this is how it went. When he returned from his travels—And Shahrazad noticed the dawn of day and stopped her story as permitted."
When it was the Three Hundred and Twenty-third Night,
When it was the Three Hundred and Twenty-third Night,
She said, It hath reached me, O auspicious King, that when the accursed, who had called himself Rashid al-Din, returned from travel, his household informed him that Zumurrud was missing and with her a pair of saddle-bags full of money; on hearing which ill tidings he rent his raiment and buffeted his face and plucked out his beard. Then he despatched his brother Barsum in quest of her to lands adjoining and, when he was weary of awaiting news of him, he went forth himself, to seek for him and for the girl, whenas fate led him to the city of Zumurrud. He entered it on the first day of the month and finding the streets deserted and the shops shut and women idling at the windows, he asked them the reason why, and they told him that the King made a banquet on the first of each month for the people, all of whom were bound to attend it, nor might any abide in his house or shop that day; and they directed him to the racing-plain. So he betook himself thither and found the people crowding about the food, and there was never a place for him save in front of the rice-dish now well-known. Here then he sat and put forth his hand to eat thereof, whereupon Zumurrud cried out to her guards, saying, "Bring me him who sitteth over against the dish of rice." So they knew him by what had before happened and laid hands on him and brought him before Queen Zumurrud, who said to him, "Out on thee! What is thy name and trade, and what bringeth thee to our city?" Answered he, "O King of the age, my name is Rustam[FN#313] and I have no occupation, for I am a poor dervish." Then said she to her attendants, "Bring me table of sand and pen of brass." So they brought her what she sought, as of wont; and she took the pen and made the dots which formed the figure and considered it awhile, then raising her head to Rashid al-Din, she said, "O dog, how darest thou lie to Kings? Thy name is Rashid al-Din the Nazarene, thou art outwardly a Moslem, but a Christian at heart, and thine occupation is to lay snares for the slave-girls of the Moslems and make them captives. Speak the truth, or I will smite off thy head." He hesitated and stammered, then replied, "Thou sayest sooth, O King of the age!" Whereupon she commanded to throw him down and give him an hundred blows with a stick on each sole and a thousand stripes with a whip on his body; after which she bade flay him and stuff his skin with herds of flax and dig a pit without the city, wherein they should burn his corpse and cast on his ashes offal-and ordure. They did as she bade them and she gave the people leave to eat. So they ate and when they had eaten their fill they went their ways, while Queen Zumurrud returned to her palace, saying, "I thank Allah for solacing my heart of those who wronged me." Then she praised the Creator of the earth and the heavens and repeated these couplets,
She said, "I’ve heard, O fortunate King, that when the cursed one, who called himself Rashid al-Din, came back from his travels, his household told him that Zumurrud was missing along with a pair of saddle-bags filled with money. Upon hearing this bad news, he tore his clothes, struck his face, and pulled out his beard. Then he sent his brother Barsum to search for her in the nearby lands, and when he grew tired of waiting for updates, he set out himself to look for both his brother and the girl, eventually leading him to the city of Zumurrud. He entered on the first day of the month and found the streets empty, the shops closed, and women lounging at the windows. He asked them why, and they told him that the King held a banquet on the first of each month for the people, all of whom were required to attend, leaving no one to stay at home or in their shops that day. They directed him to the racing grounds. So he went there and found the crowd gathered around the food, with no place for him except right in front of the well-known rice dish. He sat down and reached out to eat, when Zumurrud called out to her guards, saying, 'Bring me the one sitting in front of the rice dish.' They recognized him from previous events, took hold of him, and brought him before Queen Zumurrud. She said to him, 'Shame on you! What is your name and what do you do, and what brings you to our city?' He replied, 'O King of the age, my name is Rustam, and I have no profession, for I am a poor dervish.' Then she instructed her attendants, 'Bring me a sand table and a brass pen.' They brought her what she asked for, as was customary, and she took the pen, made some marks to form a figure, and studied it for a while. After looking up at Rashid al-Din, she said, 'You dog, how dare you lie to kings? Your name is Rashid al-Din the Nazarene; outwardly you are a Muslim but a Christian at heart, and your occupation is to set traps for the slave-girls of Muslims and make them captives. Speak the truth, or I will strike off your head.' He hesitated and stammered, finally saying, 'You speak the truth, O King of the age!' Then she ordered them to throw him down and give him a hundred blows with a stick on each sole and a thousand lashes with a whip on his body; afterward, she commanded that he be flayed, stuffed with bundles of flax, and buried in a pit outside the city, where they would burn his corpse and throw the ashes with waste and filth. They did as she commanded, and she allowed the people to eat. So they enjoyed their meal, and when they had satisfied their hunger, they left, while Queen Zumurrud returned to her palace, saying, 'I thank Allah for easing my heart of those who wronged me.' Then she praised the Creator of the earth and the heavens and recited these couplets."
"They ruled awhile and theirs was harsh tyrannic rule, * But soon
that rule went by as though it never were:
If just they had won justice; but they sinned, and so * The world
collected all its bane for them to bear:
So died they and their case's tongue declares aloud * This is for
that so of the world your blaming spare."
"They ruled for a while, and their rule was a harsh tyranny, * But soon
that rule faded away as if it never existed:
If only they had achieved justice; but they sinned, and so * The world
gathered all its burdens for them to carry:
So they died, and the voice of their case declares loudly * This is for
that, so spare the world your blame."
And when her verse was ended she called to mind her lord Ali Shar and wept flowing tears; but presently recovered herself and said, "Haply Allah, who hath given mine enemies into my hand, will vouchsafe me the speedy return of my beloved;" and she begged forgiveness of Allah (be He extolled and exalted')—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
And when she finished her poem, she thought of her lord Ali Shar and cried tears of sorrow; but she soon composed herself and said, "Maybe Allah, who has put my enemies in my power, will bless me with the quick return of my beloved;" and she asked Allah (may He be praised and exalted) for forgiveness—And Shahrazad noticed the dawn break and stopped speaking her allowed story.
When it was the Three Hundred and Twenty-fourth Night,
When it was the Three Hundred and Twenty-fourth Night,
She said, It hath reached me, O auspicious King, that the Queen begged forgiveness of Allah (be He extolled and exalted!), and said, "Haply He will vouchsafe me speedy reunion with my beloved Ali Shar for He can do what He willeth and to His servants showeth grace, ever mindful of their case!" Then she praised Allah and again besought forgiveness of Him, submitting herself to the decrees of destiny, assured that each beginning hath his end, and repeating the saying of the poet,
She said, "I've heard, O gracious King, that the Queen asked Allah (may He be exalted!) for forgiveness, saying, 'Maybe He will grant me a quick reunion with my beloved Ali Shar, for He has the power to do as He wishes and shows mercy to His servants, always aware of their situation!' Then she praised Allah and continued to ask for His forgiveness, accepting the circumstances of fate, knowing that every beginning has an end, and she repeated the words of the poet,
"Take all things easy; for all worldly things * In Allah's hand
are ruled by Destiny:
Ne'er shall befal thee aught of things forbidden, * Nor what is
bidden e'er shall fail to thee!"
"Take it easy; everything in this world * is in Allah's hands
and governed by Destiny:
You'll never come to anything forbidden, * Nor will what is
allowed ever be out of reach!"
And what another saith.
And what others say.
"Roll up thy days[FN#314] and easy shall they roll * Through
life, nor haunt the house of grief and dole:
Full many a thing, which is o'er hard to find,* Next hour shall
bring thee to delight thy soul."
"Make the most of your days and they will go by smoothly * Through
life, without lingering in sorrow and sadness:
There are many things that are hard to find,* But the next hour will
bring you joy for your soul."
And what a third saith,[FN#315]
And what a third says, [FN#315]
"Be mild what time thou'rt ta'en with anger and despite * And
patient, if there fall misfortune on thy head.
Indeed, the nights are quick and great with child by Time * And
of all wondrous things are hourly brought to bed."
"Be gentle when you feel anger and resentment, and
be patient if misfortune strikes you.
Indeed, the nights are swift and heavy with the burden of time,
and all amazing things are being born every hour."
And what a fourth saith,
And what a fourth says,
"Take patience which breeds good if patience thou can learn; * Be
calm soured, scaping anguish-draughts that gripe and bren:
Know, that if patience with good grace thou dare refuse, * With
ill-graced patience thou shalt bear what wrote the Pen."
"Have patience, which brings good if you can learn it; * Be
calm and avoid the bitter drinks that hurt and burn:
Know that if you dare to refuse patience with kindness, * With
bad patience you will endure what was written by Fate."
After which she abode thus another whole month's space, judging the folk and bidding and forbidding by day, and by night weeping and bewailing her separation from her lord Ali Shar. On the first day of the fifth month, she bade them spread the banquet on the race-plain, according to custom, and sat down at the head of the tables, whilst the lieges awaited the signal to fall to, leaving the place before the dish of rice vacant. She sat with eyes fixed upon the gate of the horse-course, noting all who entered and saying in her soul, "O Thou who restoredest Joseph to Jacob and diddest away the sorrows of Job,[FN#316] vouchsafe of Thy might and Thy majesty to restore me my lord Ali Shar; for Thou over all things art Omnipotent, O Lord of the Worlds! O Guide of those who go astray! O Hearer of those that cry! O Answerer of those who pray, answer Thou my prayer, O Lord of all creatures." Now hardly had she made an end of her prayer and supplication when behold, she saw entering the gate of the horse-plain a young man, in shape like a willow branch, the comeliest of youths and the most accomplished, save that his face was wan and his form wasted by weariness. Now as he entered and came up to the tables, he found no seat vacant save that over against the dish of sweet rice so he sat down there; and, when Zumurrud looked upon him, her heart fluttered and, observing him narrowly, she knew him for her lord Ali Shar, and was like to have cried out for joy, but restrained herself, fearing disgrace before the folk and, albeit her bowels yearned over him and her heart beat wildly, she hid what she felt. Now the cause of his coming thither was on this wise. After he fell asleep upon the bench and Zumurrud let herself down to him and Jawan the Kurd seized her, he presently awoke and found himself lying with his head bare, so he knew that some one had come upon him and had robbed him of his turband whilst he slept. So he spoke the saying which shall never shame its sayer and, which is, "Verily, we are Allah's and to Him are we returning!" and, going back to the old woman's house, knocked at the door. She came out and he wept before her, till he fell down in a fainting fit. Now when he came to himself, he told her all that had passed, and she blamed him and chid him for his foolish doings saying, "Verily thine affliction and calamity come from thyself." And she gave not over reproaching him, till the blood streamed from his nostrils and he again fainted away. When he recovered from his swoon,—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
After spending another whole month this way, judging people and making decisions by day, while at night she cried and mourned her separation from her lord Ali Shar, she decided to have a feast on the first day of the fifth month, as was the custom. She took her place at the head of the tables, while everyone waited for the signal to start eating, leaving the spot in front of the dish of rice empty. With her eyes fixed on the gate of the horse-course, she watched everyone entering and silently prayed, "O You who returned Joseph to Jacob and lifted the sorrows of Job, grant me, by Your strength and greatness, the return of my lord Ali Shar; You are All-Powerful over everything, O Lord of the Worlds! O Guide for the lost! O Listener to those in distress! O Responder to those who beseech; answer my prayer, O Lord of all beings." Hardly had she finished her prayer when she saw a young man enter the horse-plain, looking like a willow branch—the most handsome and skilled of youths, though his face was pale and his body worn from fatigue. As he approached the tables, he found no empty seat except the one opposite the dish of sweet rice, so he sat there. When Zumurrud saw him, her heart raced, and upon closer inspection, she recognized her lord Ali Shar. She almost cried out in joy but stopped herself, fearing ridicule in front of the crowd. Though her heart ached and raced for him, she hid her feelings. The reason for his presence was this: After he had fallen asleep on the bench and Zumurrud had come down to him, and Jawan the Kurd had taken her away, he woke up to find his head uncovered, realizing someone had come while he slept and stolen his headpiece. So he uttered the phrase that brings no shame, "Indeed, we belong to Allah, and to Him, we shall return!" He then returned to the old woman's house and knocked at the door. When she came out, he wept before her until he fainted. When he recovered, he told her everything that happened, and she scolded him for his foolishness, saying, "Truly, your suffering comes from your own actions." She continued to reproach him until blood flowed from his nostrils, and he fainted again. When he recovered from his faint, —and Shahrazad noticed the dawn of day and stopped her narrative.
When it was the Three Hundred and Twenty-fifth Night,
When it was the Three Hundred and Twenty-fifth Night,
She said, It hath reached me, O auspicious King, that when Ali Shar recovered from his swoon he saw the old woman bewailing his griefs and weeping over him; so he complained of his hard lot and repeated these two couplets,
She said, "I've heard, O fortunate King, that when Ali Shar came to after his fainting spell, he saw the old woman mourning his troubles and crying over him; so he expressed his sorrow about his difficult situation and recited these two couplets,
"How bitter to friends is a parting, * And a meeting how sweet to
the lover!
Allah join all the lovers He parteth, * And save me who of love
ne'er recover."[FN#317]
"How painful is a goodbye to friends, * And how sweet is a reunion to
the lover!
May Allah unite all those He separates, * And save me, who cannot move on from love.
The old woman mourned over him and said to him, "Sit here, whilst I go in quest of news for thee and return to thee in haste." "To hear is to obey," answered he. So she left him on her good errand and was absent till midday, when she returned and said to him, "O Ali, I fear me thou must die in thy grief; thou wilt never see thy beloved again save on the bridge Al-Sirбt;[FN#318] for the people of the Christian's house, when they arose in the morning, found the window giving on the garden torn from its hinges and Zumurrud missing, and with her a pair of saddle-bags full of the Christian's money. And when I came thither, I saw the Chief of Police standing at the door, he and his many, and there is no Majesty and there is no Might save in Allah, the Glorious, the Great!" Now, as Ali Shar heard these words, the light in his sight was changed to the darkness of night and he despaired of life and made sure of death; nor did he leave weeping, till he lost his senses. When he revived, love and longing were sore upon him; there befel him a grievous sickness and he kept his house a whole year; during which the old woman ceased not to bring him doctors and ply him with ptisanes and diet-drinks and make him savoury broths till, after the twelve-month ended, his life returned to him. Then he recalled what had passed and repeated these couplets,
The old woman grieved for him and said, "Sit here while I go find out news for you and come back quickly." "To hear is to obey," he replied. So she left him on her good mission and was gone until midday, when she returned and said to him, "Oh Ali, I fear you might die from your sorrow; you will never see your beloved again except on the bridge Al-Sirбt; for the people from the Christian's house, when they woke up this morning, found the window leading to the garden ripped off its hinges and Zumurrud missing, along with a pair of saddle bags full of the Christian's money. When I got there, I saw the Chief of Police standing at the door with his men, and there is no power and no strength except with Allah, the Glorious, the Great!" As Ali Shar heard these words, the light of his sight turned into the darkness of night, and he lost all hope of life and was sure he would die; he kept weeping until he lost consciousness. When he came to, he was filled with love and longing; he fell into a serious illness and stayed home for a whole year, during which the old woman continued to bring him doctors and give him herbal teas and diet drinks and make him savory broths until, after twelve months had passed, his health returned. Then he remembered what had happened and recited these couplets,
"Severance-grief nighmost, Union done to death, * Down-railing
tear-drops, heart fire tortureth!
Redoubleth pine in one that hath no peace * For love and wake and
woe he suffereth:
O Lord, if there be thing to joy my soul * Deign Thou bestow it
while I breathe my breath."
"Severance-grief almost overwhelming, Union killed, * Down-railing
tear-drops, heart fire tortures me!
Redoubled pain for one who has no peace * For love and wake and
woe he suffers:
O Lord, if there is anything to bring joy to my soul * Please bestow it
while I breathe my last."
When the second year began, the old woman said to him, "O my son, all this thy weeping and wailing will not bring thee back thy mistress. Rise, therefore, gird the loins of resolution and seek for her in the lands: peradventure thou shalt light on some news of her." And she ceased not to exhort and hearten him, till he took courage and she carried him to the Hammam. Then she made him drink strong wine and eat white meats, and thus she did with him for a whole month, till he regained strength; and setting out journeyed without ceasing till he arrived at Zumurrud's city where he went to the horse-course, and sat down before the dish of sweet rice and put out his hand to eat of it. Now when the folk saw this, they were concerned for him and said to him, "O young man, eat not of that dish, for whoso eateth thereof, misfortune befalleth him." Answered he, "Leave me to eat of it, and let them do with me what they will, so haply shall I be at rest from this wearying life." Accordingly he ate a first mouthful, and Zumurrud was minded to have him brought before her, but then she bethought her that belike he was an hungered and said to herself, "It were properer to let him eat his fill." So he went on eating, whilst the folk looked at him in astonishment, waiting to see what would betide him; and, when he had satisfied himself, Zumurrud said to certain of her eunuchry, "Go to yonder youth who eateth of the rice and bring him to me in courteous guise, saying: 'Answer the summons of the King who would have a word with thee on some slight matter.'" They replied, "We hear and obey," and going straightways up to Ali Shar, said to him, "O my lord, be pleased to answer the summons of the King and let thy heart be at ease." Quoth he, "Hearkening and obedience;" and followed the eunuchs,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When the second year began, the old woman said to him, "Oh my son, all this crying and lamenting won't bring back your mistress. So get up, gather your resolve, and search for her in the lands; you might find some news about her." She kept encouraging and uplifting him until he found the courage to go with her to the bathhouse. There, she made him drink strong wine and eat fine foods, and she took care of him like this for a whole month until he regained his strength. After that, he set off and traveled nonstop until he reached Zumurrud's city, where he went to the horse-racing grounds. He sat down in front of a dish of sweet rice and reached out to eat. When the people saw this, they became worried and said to him, "Oh young man, don't eat from that dish, for whoever does will face misfortune." He replied, "Let me eat, and whatever happens, happens; maybe it will free me from this exhausting life." So he took a first mouthful, and Zumurrud intended to have him brought to her, but then she reconsidered, thinking maybe he was just very hungry, and told herself, "It would be better to let him eat his fill." He continued eating while everyone looked on in amazement, waiting to see what would happen. Once he was satisfied, Zumurrud said to some of her eunuchs, "Go to that young man who is eating the rice and bring him to me politely, saying: 'The King wishes to speak with you about a minor matter.'" They replied, "We hear and obey," and went straight to Ali Shar, saying, "Oh my lord, please respond to the King's summons and don't worry." He answered, "Listening and obeying," and followed the eunuchs—and Shahrazad noticed the dawn of day and stopped her tale.
When it was the Three Hundred and Twenty-sixth Night,
When it was the 326th Night,
She said, It hath reached me, O auspicious King, that Ali Shar rejoined, "Hearkening and obedience;" and followed the eunuchs, whilst the people said to one another, "There is no Majesty and there is no Might save in Allah, the Glorious, the Great! I wonder what the King will do with him!" And others said, "He will do him naught but good: for had he intended to harm him, he had not suffered him to eat his fill." Now when the Castratos set him in presence of Zumurrud he saluted and kissed the earth before her, whilst she returned his salutation and received him with honour. Then she asked him, "What may be thy name and trade, and what brought thee to our city?"; and he answered, "O King my name is Ali Shar; I am of the sons of the merchants of Khorasan; and the cause of my coming hither is to seek for a slave-girl whom I have lost for she was dearer to me than my hearing and my seeing, and indeed my soul cleaveth to her, since I lost her; and such is my tale." So saying he wept, till he swooned away; whereupon she bade them sprinkle rose-water on his face, which they did till he revived, when she said, "Here with the table of sand and the brass pen." So they brought them and she took the pen and struck a geomantic scheme which she considered awhile; and then cried, "Thou hast spoken sooth, Allah will grant thee speedy reunion with her; so be not troubled." Upon this she commanded her head- chamberlain to carry him to the bath and afterwards to clothe him in a handsome suit of royal-apparel, and mount him on one of the best of the King's horses and finally bring him to the palace at the last of the day. So the Chamberlain, after saying "I hear and I obey," took him away, whilst the folk began to say to one another, "What maketh the King deal thus courteously with yonder youth?" And quoth one, "Did I not tell you that he would do him no hurt?; for he is fair of aspect; and this I knew, ever since the King suffered him to eat his fill." And each said his say; after which they all dispersed and went their ways. As for Zumurrud, she thought the night would never come, that she might be alone with the beloved of her heart. As soon as it was dark, she withdrew to her sleeping-chamber and made her attendants think her overcome with sleep; and it was her wont to suffer none to pass the night with her save those two little eunuchs who waited upon her. After a while when she had composed herself, she sent for her dear Ali Shar and sat down upon the bed, with candles burning over her head and feet, and hanging lamps of gold lighting up the place like the rising sun. When the people heard of her sending for Ali Shar, they marvelled thereat and each man thought his thought and said his say; but one of them declared, "At all events the King is in love with this young man, and to- morrow he will make him generalissimo of the army."[FN#319] Now when they brought him into her, he kissed the ground between her hands and called down blessings her, and she said in her mind, "There is no help for it but that I jest with him awhile, before I make myself known to him.''[FN#320] Then she asked him, "O Ali, say me, hast thou been to the Hammam?"[FN#321] and he answered, "Yes, O my lord." Quoth she, "Come, eat of this chicken and meat, and drink of this wine and sherbet of sugar; for thou art weary; and after that come thou hither." "I hear and I obey," replied he and did as she commanded him do. Now when he had made an end of eating and drinking, she said to him, "Come up with me on the couch and shampoo[FN#322] my feet." So he fell to rubbing feet and kneading calves, and found them softer than silk. Then said she, "Go higher with the massage;" and he, "Pardon me, O my lord, to the knee but no farther!" Whereupon quoth she, "Durst thou disobey me?: it shall be an ill-omened night for thee!"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
She said, "It has come to my attention, O esteemed King, that Ali Shar replied, 'I am listening and obeying,' and followed the eunuchs, while people whispered to each other, 'There is no power and no strength except in Allah, the Glorious, the Great! I wonder what the King will do with him!' Others said, 'He will treat him well, because if he intended harm, he wouldn’t have let him eat his fill.' When the eunuchs brought him before Zumurrud, he bowed and kissed the ground before her, and she returned his greeting and welcomed him warmly. Then she asked him, 'What is your name and occupation, and what brought you to our city?' He replied, 'O King, my name is Ali Shar; I am from the merchant families of Khorasan; and I came here to search for a slave-girl I lost, for she was dearer to me than my hearing and sight, and my soul longs for her since we parted; that is my story.' As he spoke, he cried until he fainted away; she then ordered them to sprinkle rose water on his face, which they did until he revived. When he awoke, she commanded, 'Bring the table of sand and the brass pen.' They brought them, and she took the pen to draw a geomantic chart, reflecting for a while, then exclaimed, 'You have spoken the truth; Allah will reunite you with her soon; so do not be troubled.' After that, she instructed her head chamberlain to take him to the bath, then dress him in an elegant royal outfit, place him on one of the best horses in the King's stable, and finally bring him to the palace by the end of the day. The chamberlain, replying, 'I hear and obey,' took him away, while the people began to speculate, 'Why is the King treating that young man so kindly?' One remarked, 'Did I not tell you he would not harm him? He is handsome, and I knew it from the moment the King let him eat his fill.' They all shared their thoughts and then dispersed. As for Zumurrud, she felt the night should never come, as she longed to be alone with her beloved. As soon as it was dark, she retired to her chamber and pretended to be fast asleep; she usually allowed only her two little eunuchs to spend the night with her. After a while, once she composed herself, she sent for her dear Ali Shar and sat on the bed, with candles burning around her and golden lamps lighting up the room like the rising sun. When the people heard she had sent for Ali Shar, they were astonished and each thought their own thoughts; but one said, 'In any case, the King is in love with this young man, and tomorrow he will make him the commander of the army.' When they brought him in, he kissed the ground between her hands and blessed her, while she thought to herself, 'I must tease him a little before revealing my identity.' Then she asked him, 'O Ali, have you been to the bath?' He replied, 'Yes, O my lord.' She said, 'Come, eat this chicken and meat, and drink this wine and sweetened sherbet; you must be tired; after that, come here.' 'I hear and obey,' he answered and did as she asked. After finishing his meal, she said, 'Come up on the couch and massage my feet.' So he began rubbing her feet and kneading her calves, which were softer than silk. Then she said, 'Go higher with the massage.' He replied, 'Forgive me, O my lord, to the knee but no further!' She retorted, 'Dare you disobey me? It will be a bad omen for you this night!'—And Shahrazad noticed it was dawn and stopped speaking her allowed words.
When it was the Three Hundred and Twenty-seventh Night,
When it was the 327th Night,
She said, It hath reached me, O auspicious King, that Zumurrud cried to her lord, Ali Shar, "Durst thou disobey me?: it shall be an ill-omened night for thee! Nay, but it behoveth thee to do my bidding and I will make thee my minion and appoint thee one of my Emirs." Asked Ali Shar, "And in what must I do thy bidding, O King of the age?" and she answered, "Doff thy trousers and lie down on thy face." Quoth he, "That is a thing in my life I never did; and if thou force me thereto, verily I will accuse thee thereof before Allah on Resurrection-day. Take everything thou hast given me and let me go from thy city." And he wept and lamented; but she said, "Doff thy trousers and lie down on thy face, or I will strike off thy head." So he did as she bade him and she mounted upon his back; and he felt what was softer than silk and smoother than cream and said in himself, "Of a truth, this King is nicer than all the women!" Now for a time she abode on his back, then she turned over on the bed, and he said to himself, "Praised be Allah! It seemeth his yard is not standing." Then said she, "O Ali, it is of the wont of my prickle that it standeth not, except they rub it with their hands; so, come, rub it with thy hand, till it be at stand, else will I slay thee." So saying, she lay down on her back and taking his hand, set it to her parts, and he found these same parts softer than silk; white, plumply-rounded, protuberant, resembling for heat the hot room of the bath or the heart of a lover whom love-longing hath wasted. Quoth Ali in himself, "Verily, our King hath a coynte; this is indeed a wonder of wonders!" And lust get hold on him and his yard rose and stood upright to the utmost of its height; which when Zumurrud saw, she burst out laughing and said to him, "O my lord, all this happeneth and yet thou knowest me not!" He asked "And who art thou, O King?"; and she answered, "I am thy slave- girl Zumurrud." Now whenas he knew this and was certified that she was indeed his very slave-girl, Zumurrud, he kissed her and embraced her and threw himself upon her as the lion upon the lamb. Then he sheathed his steel rod in her scabbard and ceased not to play the porter at her door and the preacher in her pulpit and the priest[FN#323] at her prayer niche, whilst she with him ceased not from inclination and prostration and rising up and sitting down, accompanying her ejaculations of praise and of "Glory to Allah!" with passionate movements and wrigglings and claspings of his member[FN#324] and other amorous gestures, till the two little eunuchs heard the noise. So they came and peeping from behind the curtains saw the King lying on his back and upon him Ali Shar, thrusting and slashing whilst she puffed and blew and wriggled. Quoth they, "Verily, this be no man's wriggle: belike this King is a woman.''[FN#325] But they concealed their affair and discovered it to none. And when the morrow came, Zumurrud summoned all the troops and the lords of the realm and said to them, "I am minded to journey to this man's country; so choose you a viceroy, who shall rule over you till I return to you." And they answered, "We hear and we obey." Then she applied herself to making ready the wants of the way, to wit provaunt and provender, monies and rarities for presents, camels and mules and so forth; after which she set out from her city with Ali Shar, and they ceased not faring on, till they arrived at his native place, where he entered his house and gave many gifts to his friends and alms and largesse to the poor. And Allah vouchsafed him children by her, and they both lived the gladdest and happiest of lives, till there came to them the Destroyer of delights and the Severer of societies and the Garnerer of graves. And glorified be He the Eternal without cease, and praised be He in every case! And amongst other tales they tell one of
She said, "It has come to my attention, O great King, that Zumurrud shouted to her lord, Ali Shar, 'Do you dare disobey me? It will be a terrible night for you! No, you must do what I say, and I will make you my favorite and appoint you one of my Emirs.' Ali Shar asked, 'And what is it that I must do for you, O King of the age?' She replied, 'Take off your trousers and lie face down.' He said, 'That’s something I’ve never done in my life; if you force me to do it, I will surely accuse you before Allah on Resurrection Day. Take everything you've given me and let me leave your city.' He wept and lamented; but she insisted, 'Take off your trousers and lie face down, or I will cut off your head.' So he did as she commanded, and she climbed onto his back; he felt something softer than silk and smoother than cream, and thought to himself, 'Truly, this King is nicer than all the women!' She stayed on his back for a time, then turned over onto the bed. He thought, 'Praise be to Allah! It seems like he’s not aroused.' Then she said, 'O Ali, my member doesn't stand up unless someone rubs it with their hand; so come, rub it until it stands, or I will kill you.' Saying this, she lay back and took his hand, guiding it to her body. He found her body softer than silk; white, curvy, and warm, like the hot air of the bathhouse or the heart of a lover yearning for their beloved. Ali thought, 'Surely, our King has a sweet spot; this is truly a wonder!' Desire overcame him, and he became fully aroused; when Zumurrud saw this, she burst out laughing and said to him, 'O my lord, all this happens and you still don't recognize me!' He asked, 'And who are you, O King?' She replied, 'I am your slave-girl Zumurrud.' When he realized and confirmed that she was indeed his own slave-girl, Zumurrud, he kissed her, embraced her, and threw himself on her like a lion on a lamb. Then he sheathed his steel rod with her, continuing to play the role of a devoted partner while she kept moving and responding passionately, accompanying her expressions of praise and "Glory to Allah!" with affectionate motions and touches, until the two little eunuchs heard the noise. They came and peeked from behind the curtains, seeing the King lying on his back with Ali Shar thrusting and writhing while she panted and squirmed. They said, 'Surely, this is no man's movement: perhaps this King is a woman.' But they kept this to themselves and told no one. When morning came, Zumurrud called all the troops and the lords of the realm and announced, 'I plan to travel to this man's country, so choose a viceroy to rule over you until I return.' They answered, 'We hear and obey.' She then prepared for the journey, gathering provisions, money, gifts for presents, camels, mules, and other necessities; after which she set off from her city with Ali Shar. They kept traveling until they reached his homeland, where he entered his home and distributed many gifts to his friends and alms to the poor. Allah blessed them with children, and they both lived the happiest and most joyful lives until the inevitable came—the Destroyer of pleasures, the Separator of companions, and the Collector of graves. Glorified be He, the Eternal, forever; praised be He in all things! Among other stories, they tell one of..."
THE LOVES OF JUBAYR BIN UMAYR AND THE LADY BUDUR.
It is related that the Commander of the Faithful, Harun al-Rashid was uneasy[FN#326] one night and could not sleep; so that he ceased not to toss from side to side for very restlessness, till, growing weary of this, he called Masrur and said to him, "Ho, Masrur, find me some one who may solace me in this my wakefulness." He answered, "O Prince of True Believers, wilt thou walk in the palace-garden and divert thyself with the sight of its blooms and gaze upon the stars and constellations and note the beauty of their ordinance and the moon among them rising in sheen over the water?" Quoth the Caliph, "O Masrur, my heart inclineth not to aught of this." Quoth he, "O my lord, there are in thy palace three hundred concubines, each of whom hath her separate chamber. Do thou bid all and every retire into her own apartment and then do thou go thy rounds and amuse thyself with gazing on them without their knowledge." The Caliph replied, "O Masrur, the palace is my palace and the girls are my property: furthermore my soul inclineth not to aught of this." Then Masrur rejoined, "O my lord, summon the doctors of law and religion and the sages of science and poets, and bid them contend before thee in argument and disputation and recite to thee songs and verses and tell thee tales and anecdotes." Replied the Caliph, "My soul inclineth not to aught of this;" and Masrur rejoined, "O my lord, bid pretty boys and the wits and the cup-companions attend thee and solace thee with witty sallies." "O Masrur," ejaculated the Caliph, "indeed my soul inclineth not to aught of this." "Then, O my lord," cried Masrur, "strike off my head;"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
It’s said that the Commander of the Faithful, Harun al-Rashid, felt restless one night and couldn’t sleep; he kept tossing and turning until, tired of it, he called Masrur and said, “Hey, Masrur, find me someone who can entertain me during this sleeplessness.” Masrur replied, “O Prince of True Believers, why not take a walk in the palace garden and enjoy the sight of its flowers, gaze at the stars and constellations, and admire the beauty of the moon shining on the water?” The Caliph said, “O Masrur, I’m not in the mood for any of that.” Masrur then suggested, “O my lord, you have three hundred concubines in your palace, each with her own room. Why don’t you send them all to their chambers and then walk around to enjoy watching them without them knowing?” The Caliph responded, “O Masrur, this is my palace and those girls are my property; besides, I’m not in the mood for any of that.” Masrur continued, “O my lord, call the scholars of law and religion, the wise, and poets, and have them compete in arguments, recite songs and poetry, and share stories and anecdotes.” The Caliph answered, “I’m not in the mood for any of that either;” and Masrur replied, “O my lord, summon pretty boys, clever people, and drink companions to entertain you with their witty banter.” “O Masrur,” the Caliph exclaimed, “truly, I’m not in the mood for any of this.” “Then, O my lord,” Masrur cried, “execute my punishment;”—And Shahrazad noticed the dawn had arrived and stopped telling her permitted tale.
When it was the Three Hundred and Twenty-eighth Night,
When it was the 328th Night,
She said, It hath reached me, O auspicious King, that Masrur cried out to the Caliph, "O my lord, strike off my head; haply that will dispel thine unease and do away the restlessness that is upon thee." So Al-Rashid laughed at his saying and said, "See which of the boon-companions is at the door." Thereupon he went out and returning, said, "O my lord, he who sits without is Ali bin Mansur of Damascus, the Wag."[FN#327] "Bring him to me," quoth Harun: and Masrur went out and returned with Ibn Mansur, who said, on entering, "Peace be with thee, O Commander of the Faithful!" The Caliph returned his salutation and said to him, "O Ibn Mansur, tell us some of thy stories." Said the other, "O Commander of the Faithful, shall I tell thee what I have seen with my eyes or what I have only heard tell?" Replied the Caliph, "If thou have seen aught worth telling, let us hear it; for hearing is not like seeing." Said Ibn Mansur, "O Commander of the Faithful, lend me thine ear and thy heart;" and he answered, "O Ibn Mansur, behold, I am listening to thee with mine ears and looking at thee with mine eyes and attending to thee with my heart." So Ibn Mansur began: "Know then, O Commander of the Faithful, that I receive a yearly allowance from Mohammed bin Sulaymбn al-Hбshimi, Sultan of Bassorah; so I went to him once upon a time, as usual, and found him ready to ride out hunting and birding. I saluted him and he returned my salute, and said, 'O son of Mansur, mount and come with us to the chase:' but I said, 'O my lord, I can no longer ride; so do thou station me in the guest-house and give thy chamberlains and lieutenants charge over me.' And he did so and departed for his sport. His people entreated me with the utmost honour and entertained me with the greatest hospitality; but said I to myself, 'By Allah, it is a strange thing that for so long I have been in the habit of coming from Baghdad to Bassorah, yet know no more of this town than from palace to garden and from garden to palace. When shall I find an occasion like this to view the different parts and quarters of Bassorah? I will rise forthwith and walk forth alone and divert myself and digest what I have eaten.' Accordingly I donned my richest dress and went out a walking about Bassorah. Now it is known to thee, O Commander of the Faithful, that it hath seventy streets, each seventy leagues[FN#328] long, the measure of Irak; and I lost myself in its by-streets and thirst overcame me. Presently, as I went along, O Prince of True Believers, behold, I came to a great door, whereon were two rings of brass,[FN#329] with curtains of red brocade drawn before it. And on either side of the door was a stone bench and over it was a trellis, covered with a creeping vine that hung down and shaded the door way. I stood still to gaze upon the place, and presently heard a sorrowful voice, proceeding from a heart which did not rejoice, singing melodiously and chanting these cinquains,
She said, "I've heard, O fortunate King, that Masrur shouted to the Caliph, 'O my lord, cut off my head; maybe that will ease your discomfort and get rid of the restlessness you feel.' Al-Rashid laughed at this and said, 'Check who among the friends is at the door.' He then went out and returned, saying, 'O my lord, the one outside is Ali bin Mansur from Damascus, the Wag.' 'Bring him to me,' Harun instructed. Masrur went out and returned with Ibn Mansur, who entered and said, 'Peace be with you, O Commander of the Faithful!' The Caliph responded to his greeting and said, 'O Ibn Mansur, share some of your stories with us.' Ibn Mansur replied, 'O Commander of the Faithful, should I tell you what I've seen with my own eyes or what I've only heard about?' The Caliph said, 'If you've witnessed something worth telling, let's hear it, for hearing isn’t the same as seeing.' Ibn Mansur said, 'O Commander of the Faithful, lend me your ear and your heart;' and Harun answered, 'O Ibn Mansur, I am listening to you with my ears, watching you with my eyes, and paying attention with my heart.' So Ibn Mansur began: 'Know then, O Commander of the Faithful, that I receive a yearly allowance from Mohammed bin Sulayman al-Hashimi, the Sultan of Bassorah; I once went to him, as usual, and found him ready to go hunting. I greeted him, and he returned my greeting, saying, 'O son of Mansur, mount up and join us for the hunt;' but I replied, 'O my lord, I can no longer ride; so please place me in the guest-house and have your chamberlains and aides look after me.' He did so and went off for his sport. His people treated me with the utmost honor and great hospitality; but I thought to myself, 'By Allah, it’s strange that after so long of traveling from Baghdad to Bassorah, I know nothing of this town except the route from the palace to the garden and from the garden back to the palace. When will I have another chance like this to explore the various parts of Bassorah? I will get up right now, go out alone, enjoy myself, and digest what I've eaten.' So I put on my finest clothes and set out walking around Bassorah. Now, O Commander of the Faithful, it is known that it has seventy streets, each seventy leagues long, the measure of Irak; and I got lost in its side streets, overcome by thirst. As I wandered, O Prince of True Believers, I came upon a large door with two brass rings and red brocade curtains pulled in front of it. On either side of the door was a stone bench, with a trellis above covered in creeping vines that hung down and shaded the doorway. I paused to look at the place and soon heard a sorrowful voice, coming from a heart that was not happy, singing sweetly and reciting these verses."
'My body bides the sad abode of grief and malady, * Caused by a
fawn whose land and home are in a far countrie:
O ye two Zephyrs of the wold which caused such pain in me * By
Allah, Lord of you! to him my heart's desire, go ye
And chide him so perchance ye soften him I pray.
'My body holds the sorrowful place of grief and illness, * Caused by a
deer whose land and home are in a distant country:
O you two West Winds of the world that brought me such pain, * By
God, Lord of you! go to him, my heart's desire,
And scold him so maybe you'll soften him, I pray.
And tell us all his words if he to hear your speech shall deign,
* And unto him the tidings bear of lovers 'twixt you twain:
And both vouchsafe to render me a service free and fain, * And
lay my case before him showing how I e'er complain:
And say, 'What ails thy bounder thrall this wise to
drive away,
And tell us all his words if he will bother to listen to you,
* And let him know the news about the love between you two:
And both of you kindly agree to help me out, * And
present my situation to him, explaining how I always complain:
And say, 'What’s wrong with your servant that he chooses to
push me away,
Without a fault committed and without a sin to show; * Or heart
that leans to other wight or would thy love forego:
Or treason to our plighted troth or causing thee a throe?' * And
if he smile then say ye twain in accents soft and slow,
'An thou to him a meeting grant 'twould be the kindest
way!
Without any mistakes and without any sins to display; * Or heart
that turns to someone else or would give up your love:
Or betrayal of our promised bond or causing you pain?' * And
if he smiles then you both say in gentle, slow tones,
'If you grant him a meeting, it would be the kindest
way!
For he is gone distraught for thee, as well indeed, he might *
His eyes are wakeful and he weeps and wails the livelong
night :'
If seem he satisfied by this why then 'tis well and right, * But
if he show an angry face and treat ye with despite,
Trick him and 'Naught we know of him!' I beg you both
to say.'
For he’s gone crazy over you, and honestly, he could *
His eyes are wide open, and he cries and moans the entire
night :'
If he seems happy with this, then that’s good and fine, * But
if he shows an angry face and treats you with disrespect,
Fool him and ‘We don't know anything about him!’ I ask you both
to say.'
Quoth I to myself, 'Verily, if the owner of this voice be fair, she conjoineth beauty of person and eloquence and sweetness of voice.' Then I drew near the door, and began raising the curtain little by little, when lo! I beheld a damsel, white as a full moon when it mooneth on its fourteenth night, with joined eyebrows twain and languorous lids of eyne, breasts like pomegranates twin and dainty, lips like double carnelian, a mouth as it were the seal-of Solomon, and teeth ranged in a line that played with the reason of proser and rhymer, even as saith the poet,
I said to myself, 'Truly, if the owner of this voice is beautiful, she combines physical beauty with eloquence and a sweet voice.' Then I approached the door and started to lift the curtain bit by bit, when suddenly, I saw a young woman, as white as a full moon on the fourteenth night, with perfectly shaped eyebrows and dreamy eyelids, breasts like twin pomegranates and delicate, lips like double carnelian, a mouth like the seal of Solomon, and teeth arranged so perfectly that they could inspire poets and rhymers, just as the poet says,
'O pearly mouth of friend, who set those pretty pearls in line, *
And filled thee full of whitest chamomile and reddest wine?
Who lent the morning-glory in thy smile to shimmer and shine *
Who with that ruby-padlock dared thy lips to seal-and sign!
Who looks on thee at early morn with stress of joy and bliss *
Goes mad for aye, what then of him who wins a kiss of
thine?'[FN#330]
'O shiny mouth of a friend, who arranged those lovely pearls so neatly, *
And filled you with the purest chamomile and the reddest wine?
Who gave the morning-glory in your smile the ability to shimmer and shine *
Who with that ruby padlock dared to seal and sign your lips!
Whoever looks at you in the early morning with a rush of joy and bliss *
Goes crazy forever, so what of the one who gets a kiss from
you?'[FN#330]
And as saith another,
And as said another,
'O pearl-set mouth of friend * Pity poor Ruby's cheek
Boast not o'er one who owns * Thee, union and unique.'
'O pearl-set mouth of friend * Pity poor Ruby's cheek
Boast not over one who has * You, union and unique.'
In brief she comprised all varieties of loveliness and was a seduction to men and women, nor could the gazer satisfy himself with the sight of her charms; for she was as the poet hath said of her,
In short, she embodied all kinds of beauty and was irresistible to both men and women, and anyone who looked at her couldn't get enough of her allure; for she was as the poet said of her,
'When comes she, slays she; and when back he turns, * She makes
all men regard with loving eyes:
A very sun! a very moon! but still * Prom hurt and harmful ills
her nature flies.
Opes Eden's garden when she shows herself, * And full moon see we
o'er her necklace rise.'
'When she arrives, she captivates; and when he turns away, * She makes
all men look at her with affection:
A true sun! a true moon! but still * From pain and harmful things
her nature retreats.
She opens Eden's garden when she reveals herself, * And we see the full moon
rise over her necklace.'
How as I was looking at her through an opening of the curtain, behold, she turned; and, seeing me standing at the door, said to her handmaid, 'See who is at the door.' So the slave-girl came up to me and said, 'O Shaykh, hast thou no shame, or do impudent airs suit hoary hairs?' Quoth I, 'O my mistress, I confess to the hoary hairs, but as for impudent airs, I think not to be guilty of unmannerliness.' Then the mistress broke in, 'And what can be more unmannerly than to intrude thyself upon a house other than thy house and gaze on a Harim other than thy Harim?' I pleaded, 'O my lady, I have an excuse;' and when she asked, 'And what is thine excuse?' I answered, 'I am a stranger and so thirsty that I am well nigh dead of thirst.' She rejoined, 'We accept thine excuse,' —And Shahrazad perceived the dawn of day and ceased to say her permitted say.
As I was watching her from behind the curtain, she suddenly turned around, saw me at the door, and told her maid, "Go see who's at the door." The maid came over to me and said, "Old man, don't you have any shame, or do you think you can act boldly with gray hair?" I replied, "My lady, I admit to having gray hair, but I don't believe I've acted inappropriately." Then the lady interjected, "And what could be ruder than intruding into someone else's home and staring at a woman who isn't yours?" I defended myself, saying, "My lady, I have a reason," and when she asked, "What is your reason?" I said, "I'm a stranger and so thirsty that I feel like I might die from it." She responded, "We'll accept your excuse," —And Shahrazad noticed the break of dawn and stopped speaking.
When It was the Three Hundred and Twenty-ninth Night,
When it was the 329th Night,
She said, It hath reached me, O auspicious King, that the young lady rejoined, 'We accept thine excuse,' and calling one of her slave maids, said to her, 'O Lutf,[FN#331] give him to drink in the golden tankard.' So she brought me a tankard of red gold, set with pearls and gems of price, full of water mingled with virgin musk and covered with a napkin of green silk, and I addressed myself to drink and was long about my drinking, for I stole glances at her the while, till I could prolong my stay no longer. Then I returned the tankard to the girl, but did not offer to go; and she said to me, 'O Shaykh, wend thy way.' But I said, 'O my lady, I am troubled in mind.' She asked me 'for what?' and I answered, 'For the turns of Time and the change of things.' Replied she, 'Well mayst thou be troubled thereat for Time breedeth wonders. But what hast thou seen of such surprises that thou shouldst muse upon them?' Quoth I, 'I was thinking of the whilom owner of this house, for he was my intimate in his lifetime.' Asked she, 'What was his name?'; and I answered, 'Mohammed bin Ali the Jeweller and he was a man of great wealth. Tell me did he leave any children?' Said she, 'Yes, he left a daughter, Budur by name, who inherited all his wealth?' Quoth I, 'Meseemeth thou art his daughter?' 'Yes,' answered she, laughing; then added, 'O Shaykh, thou best talked long enough; now wend thy ways.' Replied I, 'Needst must I go, but I see thy charms are changed by being out of health; so tell me thy case; it may be Allah will give thee comfort at my hands.' Rejoined she, 'O Shayth, if thou be a man of discretion, I will discover to thee my secret; but first tell me who thou art, that I may know whether thou art worthy of confidence or not; for the poet saith,[FN#332]
She said, "I've heard, O wise King, that the young lady responded, 'We accept your apology,' and calling one of her maids, she said, 'O Lutf, give him a drink in the golden tankard.' So she brought me a tankard made of red gold, set with pearls and precious gems, filled with water mixed with pure musk and covered with a green silk napkin. I started to drink, taking my time because I kept stealing glances at her until I could stay no longer. Then I handed the tankard back to the girl but didn’t leave. She said to me, 'O Shaykh, you should be on your way.' But I replied, 'O my lady, I'm troubled.' She asked me, 'Troubled about what?' and I said, 'About the twists of Time and the changes in life.' She replied, 'It’s understandable to be troubled by that, for Time brings many wonders. But what surprises have you seen that make you ponder?' I said, 'I was thinking about the former owner of this house, for he was my close friend during his lifetime.' She asked, 'What was his name?' and I answered, 'Mohammed bin Ali the Jeweller, and he was a man of great wealth. Did he leave any children?' She said, 'Yes, he left a daughter named Budur, who inherited all his wealth.' I said, 'I take it you are his daughter?' She laughed and replied, 'Yes,' then added, 'O Shaykh, you've talked enough; now you should be on your way.' I replied, 'I must go, but I see that your beauty has dimmed due to your ill health; so tell me about your situation; perhaps Allah will grant you comfort through me.' She responded, 'O Shaykh, if you are a man of wisdom, I will share my secret with you; but first tell me who you are, so I can know if you are trustworthy or not; for the poet says,"
'None keepeth a secret but a faithful person: with the best of
mankind remaineth concealed.
I have kept my secret in a house with a lock, whose key is lost
and whose door is sealed.'
'No one keeps a secret except a loyal person: with the best of
humanity, it stays hidden.
I have stored my secret in a locked house, whose key is lost
and whose door is sealed.'
Thereto I replied, 'O my lady, an thou wouldest know who I am, I am Ali bin Mansъr of Damascus, the Wag, cup-companion to the Commander of the Faithful, Harun al-Rashid.' Now when she heard my name, she came down from her seat and saluting me, said, 'Welcome, O Ibn Mansur! Now will I tell thee my case and entrust thee with my secret. I am a lover separated from her beloved.' I answered, 'O my lady, thou art fair and shouldest be on love terms with none but the fair. Whom then dost thou love?' Quoth she, 'I love Jubayr bin Umayr al-Shaybбni, Emir of the Banъ Shaybбn;[FN#333]' and she described to me a young man than whom there was no prettier fellow in Bassorah. I asked, 'O my lady, have interviews or letters passed between you?' and she answered 'Yes, but our love was tongue-love souls, not heart and souls- love; for he kept not his trust nor was he faithful to his troth.' Said I, 'O my lady, and what was the cause of your separation?', and she replied, 'I was sitting one day whilst my handmaid here combed my hair. When she had made an end of combing it, she plaited my tresses, and my beauty and loveliness charmed her; so she bent over me and kissed my cheek.[FN#334] At that moment he came in unawares, and, seeing the girl kiss my cheek, straightways turned away in anger, vowing eternal-separation and repeating these two couplets,
I replied, "Oh my lady, if you want to know who I am, I’m Ali bin Mansur from Damascus, the Wag, cup-companion to the Commander of the Faithful, Harun al-Rashid." When she heard my name, she got up from her seat and greeted me, saying, "Welcome, Ibn Mansur! Now I’ll share my situation and trust you with my secret. I’m a lover separated from my beloved." I said, "Oh my lady, you are beautiful and should only be involved with someone equally fair. So, who do you love?" She replied, "I love Jubayr bin Umayr al-Shaybani, Emir of the Ban Shayban," and she described a young man who was the most handsome fellow in Bassorah. I asked, "Oh my lady, have you had meetings or exchanged letters?" She answered, "Yes, but our love was only spoken words, not a deep connection; he didn’t keep his promises and wasn’t faithful." I asked, "Oh my lady, what caused your separation?" She said, "One day, I was sitting while my maid combed my hair. When she finished, she styled my hair, and my beauty captivated her; she leaned in and kissed my cheek. At that moment, he walked in unexpectedly, saw the girl kiss my cheek, and immediately turned away in anger, swearing eternal separation and reciting these two couplets,
'If another share in the thing I love, * I abandon my love and
live lorn of love.
My beloved is worthless if aught she will, * Save that which her
lover doth most approve.
'If another shares in the thing I love, * I give up my love and
live without love.
My beloved means nothing if she desires anything, * Except that which her
lover most supports.
And from the time he left me to this present hour, O Ibn Mansur, he hath neither written to me nor answered my letters.' Quoth I, 'And what purposes" thou to do?' Quoth she, 'I have a mind to send him a letter by thee. If thou bring me back an answer, thou shalt have of me five hundred gold pieces; and if not, then an hundred for thy trouble in going and coming.' I answered, 'Do what seemeth good to thee; I hear and I obey thee.' Whereupon she called to one of her slave-girls, 'Bring me ink case and paper,' and she wrote thereon these couplets,
And since he left me until now, O Ibn Mansur, he hasn’t written to me or replied to my letters.” I said, “What do you plan to do?” She replied, “I want to send him a letter through you. If you bring me back an answer, I’ll give you five hundred gold pieces; if not, I’ll give you a hundred for your trouble in going and coming back.” I responded, “Do whatever seems best to you; I’m here to help.” Then she called one of her slave girls, “Bring me the ink and paper,” and she wrote these couplets on it,
'Beloved, why this strangeness, why this hate? * When shall thy
pardon reunite us two?
Why dost thou turn from me in severance? * Thy face is not the
face I am wont to know.
Yes, slanderers falsed my words, and thou to them * Inclining,
madest spite and envy grow.
An hast believed their tale, the Heavens forbid * Now thou
believe it when dost better bow!
By thy life tell what hath reached thine ear, * Thou know'st what
said they and so justice show.
An it be true I spoke the words, my words * Admit interpreting
and change allow:
Given that the words of Allah were revealed, * Folk changed the
Torah[FN#335] and still changing go:
What slanders told they of mankind before! * Jacob heard Joseph
blamed by tongue of foe.
Yea, for myself and slanderer and thee * An awful day of
reckoning there shall be.'
Beloved, what’s with this weirdness, what’s with this hate? * When will your
forgiveness bring us back together?
Why do you turn away from me? * Your face isn’t the
one I’m used to seeing.
Yes, liars twisted my words, and you, * Listening to them,
helped grow resentment and jealousy.
And if you believed their story, may the heavens forbid * Now you
believe it when you should know better!
By your life, tell me what you’ve heard, * You know what
they said, so show some fairness.
If it’s true that I spoke those words, then my words * Deserve interpretation
and understanding:
Just as the words of God were revealed, * People changed the
Torah and continue changing it:
What lies have they told about people before! * Jacob heard that Joseph
was blamed by his enemies.
Yes, for myself, the slanderer, and you, * There will be a terrible day of
judgment coming.
Then she sealed the letter and gave it to me; and I took it and carried it to the house of Jubayr bin Umayr, whom I found absent a hunting. So I sat down to wait for him; and behold, he returned from the chase; and when I saw him, O Prince of True Believers, come riding up, my wit was confounded by his beauty and grace. As soon as he sighted me sitting at the house-door, he dismounted and coming up to me embraced me and saluted me; and meseemed I embraced the world and all therein. Then he carried me into his house and, seating me on his own couch, called for food. They brought a table of Khalanj-wood of Khorasan with feet of gold, whereon were all manners of meats, fried and roasted and the like. So I seated myself at the table and examining it with care found these couplets engraved upon it:"[FN#336]—And Shahrazad perceived the dawn of day and ceased saying her permitted say,
Then she sealed the letter and handed it to me; I took it and went to the house of Jubayr bin Umayr, who I found wasn’t home because he was out hunting. So I sat down to wait for him, and suddenly he returned from the hunt. When I saw him coming, O Prince of True Believers, I was struck speechless by his beauty and grace. As soon as he spotted me sitting at the door, he got off his horse, came over, embraced me, and greeted me; it felt as though I was embracing the whole world and everything in it. Then he took me inside his house, seated me on his own couch, and ordered food to be brought. They brought a table made of Khorasan Khalanj wood with gold feet, piled high with all kinds of dishes—fried, roasted, and more. I sat down at the table, and upon examining it closely, I found these couplets engraved on it: "[FN#336]—And Shahrazad perceived the dawn of day and ceased saying her permitted say,
When it was the Three Hundred and Thirtieth Night,
When it was the Three Hundred and Thirtieth Night,
She said, It hath reached me, O auspicious King, that Ali son of
Mansur continued: "So I seated myself at the table of Jubayr bin
Umayr al-Shaybani and, examining it with care, found these
couplets engraved upon it,
She said, "I’ve heard, O great King, that Ali son of
Mansur continued: "So I sat down at the table of Jubayr bin
Umayr al-Shaybani and, looking closely, found these
couplets engraved on it,
'On these which once were-chicks,
Your mourning glances fix,
Late dwellers in the mansion of the cup,
Now nearly eaten up!
Let tears bedew
The memory of that stew,
Those partridges, once roast,
Now lost!
'On these which once were chicks,
Your sad eyes focus,
Late inhabitants of the house of the cup,
Now almost gone!
Let tears wet
The memory of that stew,
Those partridges, once roasted,
Now lost!
The daughters of the grouse in plaintive strain
Bemourn, and still bemourn, and mourn again!
The children of the fry,
We lately saw
Half smothered in pilau
With buttery mutton fritters smoking by!
Alas! my heart, the fish!
Who filled his dish,
The daughters of the grouse in a sad song
Mourn, and still mourn, and grieve some more!
The kids of the fry,
We recently saw
Half buried in pilau
With buttery mutton fritters steaming nearby!
Oh no! my heart, the fish!
Who filled his plate,
With flaky form in varying colours spread
On the round pastry cake of household bread!
Heaven sent us that kabob!
For no one could
(Save heaven he should rob)
Produce a thing so excellently good,
Or give us roasted meat
With basting oil so savourily replete!
With flaky layers in different colors spread
On the round loaf of home-baked bread!
Heaven sent us that kabob!
For no one could
(Unless heaven he should steal)
Create something so incredibly good,
Or serve us roasted meat
With basting oil so deliciously rich!
But, oh! mine appetite, alas! for thee!
Who on that furmeaty
So sharpset west a little while ago—
That furmeaty, which mashed by hands of snow,
A light reflection bore,
Of the bright bracelets that those fair hands wore;
Again remembrance glads my sense
With visions of its excellence!
But, oh! my appetite, alas! for you!
Who on that tasty dish
So sharply set a little while ago—
That dish, which crushed by hands of snow,
Bore a light reflection,
Of the bright bracelets those beautiful hands wore;
Again, memory brings joy to my senses
With visions of its greatness!
Again I see the cloth unrolled
Rich worked in many a varied fold!
Be patient, oh! my soul, they say
Fortune rules all that's new and strange,
And though she pinches us to day,
To-morrow brings full rations, and a change!'[FN#337]
Again I see the cloth unfolded
Rich with many different designs!
Be patient, oh my soul, they say
Fortune controls everything that's new and strange,
And even if she pinches us today,
Tomorrow brings plenty and a change!'[FN#337]
Then said Jubayr, 'Put forth thy hand to our food and ease our heart by eating of our victual.' Answered I, 'By Allah, I will not eat a mouthful, till thou grant me my desire.' He asked, 'What is thy desire?'; so I brought out the letter and gave it to him; but, when he had read it and mastered its contents, he tore it in pieces and throwing it on the floor, said to me, 'O Ibn Mansur, I will grant thee whatever thou askest save thy desire which concerneth the writer of this letter, for I have no answer to her.' At this I rose in anger; but he caught hold of my skirts, saying, 'O Ibn Mansur, I will tell thee what she said to thee, albeit I was not present with you.' I asked, 'And what did she say to me?'; and he answered, 'Did not the writer of this letter say to thee, If thou bring me back an answer, thou shalt have of me five hundred ducats; and if not, an hundred for thy pains?' 'Yes,' replied I; and he rejoined, 'Abide with me this day and eat and drink and enjoy thyself and make merry, and thou shalt have thy five hundred ducats.' So I sat with him and ate and drank and made merry and enjoyed myself and entertained him with talk deep in to the night;[FN#338] after which I said to him, 'O my master, is there no music in thy house.' He answered, 'Verily for many a day we have drunk without music.' Then he called out, saying, 'Ho, Shajarat al-Durr?' Whereupon a slave- girl answered him from her chamber and came in to us, with a lute of Hindu make, wrapped in a silken bag. And she sat down and, laying the lute in her lap, preluded in one and twenty modes; then, returning to the first, she sang to a lively measure these couplets,
Then Jubayr said, "Reach out your hand to our food and make our hearts happy by eating." I replied, "By Allah, I won’t eat a single bite until you grant me what I want." He asked, "What do you want?" I pulled out the letter and handed it to him, but after reading it and understanding its contents, he tore it into pieces and threw them on the floor, saying, "O Ibn Mansur, I will give you whatever you ask, except for your wish regarding the writer of this letter, because I have no response for her." I got up, angry, but he grabbed my clothing and said, "O Ibn Mansur, I can tell you what she said to you, even though I wasn’t there." I asked, "And what did she say to me?" He replied, "Didn’t the writer of this letter say to you, if you bring me back a response, you’ll receive five hundred ducats from me, but if not, just a hundred for your trouble?" "Yes," I answered, and he continued, "Stay with me today, eat and drink, have fun, and you’ll get your five hundred ducats." So I stayed with him, ate, drank, celebrated, and we chatted deep into the night; after that, I asked him, "O my master, isn’t there any music in your house?" He said, "Indeed, we’ve been enjoying ourselves for days without music." Then he called out, saying, "Hey, Shajarat al-Durr?" A slave-girl answered from her room and came in with a lute of Hindu design, wrapped in a silk bag. She sat down, placed the lute in her lap, played a prelude in twenty-one styles, and then returned to the first and sang these lively couplets.
'We have ne'er tasted of Love's sweets and bitter draught, * No
difference kens 'twixt presence-bliss and absence-stress;
And so, who hath declined from Love's true road, * No diference
kens 'twixt smooth and ruggedness:
I ceased not to oppose the votaries of love, * Till I had tried
its sweets and bitters not the less:
How many a night my pretty friend conversed with me * And sipped
I from his lips honey of love liesse:
Now have I drunk its cup of bitterness, until * To bondman and to
freedman I have proved me base.
How short-aged was the night together we enjoyed, * When seemed
it daybreak came on nightfall's heel to press!
But Fate had vowed to disunite us lovers twain, * And she too
well hath kept her vow, that votaress.
Fate so decreed it! None her sentence can withstand: * Where is
the wight who dares oppose his Lord's command?'
'We have never experienced the sweetness and bitterness of love, * No
one knows the difference between happiness when together and stress when apart;
And so, whoever has strayed from love's true path, * No difference
knows between smoothness and roughness:
I didn't stop resisting the followers of love, * Until I had experienced
its sweetness and bitterness just the same:
How many nights my lovely friend talked with me * And I sipped
from his lips the honey of love’s delights:
Now I have drunk from its cup of bitterness, until * To both slave and free
I have proven myself low.
How short was the night we spent together, * When it seemed
that daybreak came right after dusk!
But fate had promised to separate us lovers, * And she has
kept her promise all too well, that devotee.
Fate decreed it! No one can withstand her sentence: * Where is
the person who dares to oppose his Lord's command?'
Hardly had she finished her verses, when her lord cried out with a great cry and fell down in a fit; whereupon exclaimed the damsel, 'May Allah not punish thee, O old man! This long time have we drunk without music, for fear the like of this falling sickness befal our lord. But now go thou to yonder chamber and there sleep.' So I went to the chamber which she showed me and slept till the morning, when behold, a page brought me a purse of five hundred dinars and said to me, 'This is what my master promised thee; but return thou not to the damsel who sent thee, god let it be as though neither thou nor we had ever heard of this matter.' 'Hearkening and obedience,' answered I and taking the purse, went my way. Still I said to myself, 'The lady must have expected me since yesterday; and by Allah there is no help but I return to her and tell her what passed between me and him: otherwise she will revile me and revile all who come from my country.' So I went to her and found her standing behind the door; and when she saw me she said, 'O Ibn Mansur, thou hast done nothing for me?' I asked, 'Who told thee of this?'; and she answered, 'O Ibn Mansur, yet another thing hath been revealed to me;[FN#339] and it is that, when thou handedst him the letter, he tore it in pieces. and throwing it on the floor, said to thee: 'O Ibn Mansur, I will grant thee whatever thou askest save thy desire which concerneth the writer of this letter; for I have no answer to her missive.' Then didst thou rise from beside him in anger; but he laid hold of thy skirts, saying: 'O son of Mansur, abide with me to day, for thou art my guest, and eat and drink and make merry; and thou shalt have thy five hundred ducats.' So thou didst sit with him, eating and drinking and making merry, and entertainedst him with talk deep into the night and a slave- girl sang such an air and such verses, whereupon he fell down in a fit.' So, O Commander of the Faithful, I asked her 'West thou then with us?'; and she answered, 'O Ibn Mansur, hast thou not heard the saying of the poet,
As soon as she finished her verses, her lord shouted loudly and collapsed. The young woman exclaimed, "May Allah not punish you, old man! We've gone too long without music, fearing that our lord might have a seizure. Now, go to that room and sleep." So I went to the room she pointed out and slept until morning. Then a page came to me with a purse of five hundred dinars. He said, "This is what my master promised you, but don’t ever return to the young woman who sent you. Let's pretend none of us heard anything about this." I replied, "Understood," took the purse, and left. Still, I thought to myself, "The lady must have been expecting me since yesterday; by Allah, I have to go back and tell her what happened between me and him. Otherwise, she’ll insult me and everyone from my homeland." So I went to her and found her standing behind the door. When she saw me, she said, "Oh Ibn Mansur, did you do nothing for me?" I asked, "Who told you this?" She replied, "Oh Ibn Mansur, I've had another revelation; when you gave him the letter, he tore it up and threw it on the ground, saying to you: 'Oh Ibn Mansur, I'll grant you anything you ask except your desire concerning the writer of this letter. I have no response to her message.' Then you stood up angrily, but he grabbed your clothes, saying, 'Son of Mansur, stay with me today; you're my guest. Eat, drink, and enjoy yourself; you'll receive your five hundred ducats.' So you stayed with him, eating and drinking and chatting deep into the night, while a slave girl sang such tunes and verses, and then he collapsed." So, Commander of the Faithful, I asked her, "Did you then come with us?" She answered, "Oh Ibn Mansur, haven't you heard the poet's saying?
'The hearts of lovers have eyes I ken, * Which see the unseen by vulgar men.'
'The hearts of lovers have eyes I know, * That see what ordinary people can’t.'
However, O Ibn Mansur, the night and day shift not upon anything but they bring to it change.'—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
However, O Ibn Mansur, night and day only bring change to everything they touch.'—And Shahrazad noticed the break of dawn and stopped speaking at her allowed moment.
When it was the Three Hundred and Thirty-first Night,
When it was the Three Hundred and Thirty-first Night,
She said, It hath reached me, O auspicious King, that the lady exclaimed, 'O Ibn Mansur, the night and the day shift not upon anything but they bring to it change!' Then she raised her glance to heaven and said, 'O my God and my Leader and my Lord, like as Thou hast afflicted me with love of Jubayr bin Umayr, even so do Thou afflict him with love of me, and transfer the passion from my heart to his heart!'[FN#340] Then she gave me an hundred sequins for my trouble in going and coming and I took it and returned to the palace, where I found the Sultan come home from the chase; so I got my pension of him and fared back to Baghdad. And when next year came, I repaired to Bassorah, as usual, to seek my pension, and the Sultan paid it to me; but, as I was about to return to Baghdad, I bethought me of the Lady Budur and said to myself, 'By Allah, I must needs go to her and see what hath befallen between her and her lover!' So I went to her house and finding the street before her door swept and sprinkled and eunuchs and servants and pages standing before the entrance, said to myself, 'Most like grief hath broken the lady's heart and she is dead, and some Emir or other hath taken up his abode in her house.' So I left it and went on to the house of Jubayr, son of Umayr the Shaybani, where I found the benches of the porch broken down and ne'er a page at the door, as of wont and said to myself, 'Haply he too is dead.' Then I stood still before the door of his house and with my eyes running over with tears, bemoaned it in these couplets,
She said, "It has come to my attention, O blessed King, that the lady cried out, 'O Ibn Mansur, the night and day change nothing without bringing change to it!' Then she looked up to the sky and said, 'O my God, my Leader, and my Lord, just as You have burdened me with love for Jubayr bin Umayr, so do You make him love me too, and transfer the passion from my heart to his!'" Then she gave me a hundred sequins for my trouble in going back and forth, and I accepted it and returned to the palace, where I found the Sultan had returned from the hunt; so I received my pension from him and headed back to Baghdad. When the next year arrived, I went to Basra, as usual, to claim my pension, and the Sultan gave it to me; but as I was about to go back to Baghdad, I thought of Lady Budur and said to myself, "By God, I must go to her and see what has happened between her and her lover!" So I went to her house and found the street in front of her door swept and cleaned, with eunuchs, servants, and pages standing by the entrance. I thought to myself, "Perhaps grief has broken the lady’s heart and she has died, and some Emir has moved into her house." So I left and went on to the house of Jubayr, son of Umayr the Shaybani, where I found the benches of the porch broken down and no pages at the door, unlike before, and I thought, "Maybe he is also dead." Then I stopped in front of his house, and with tears in my eyes, I mourned it in these couplets,
'O Lords of me, who fared but whom my heart e'er followeth, *
Return and so my festal-days with you shall be renewed!
I stand before the home of you, bewailing your abode; * Quiver
mine eyelids and my eyes with tears are ever dewed:
I ask the house and its remains that seem to weep and wail, *
'Where is the man who whilom wont to lavish goods and
good?''
It saith, 'Go, wend thy way; those friends like travellers have
fared * From Springtide-camp, and buried lie of earth and
worms the food!'
Allah ne'er desolate us so we lose their virtues' light * In
length and breadth, but ever be the light in spirit viewed!'
'O Lords of mine, who have passed but whom my heart always follows, *
Return, and my days of celebration with you shall be renewed!
I stand before your home, grieving for your place; * Quiver
my eyelids, and my eyes are always wet with tears:
I ask the house and its remnants that seem to weep and wail, *
'Where is the man who used to generously give and do good?'
It replies, 'Go, go on your way; those friends have moved on like travelers * From Springtide-camp, and buried lie beneath the earth and
worms the sustenance!'
May Allah never let us be so desolate that we lose their light of virtue * In length and breadth, but may that light always be seen in spirit!'
As I, O Prince of True Believers, was thus keening over the folk of the house,[FN#341] behold, out came a black slave therefrom and said to me, 'Hold thy peace, O Shaykh! May thy mother be reft of thee! Why do I see thee bemoaning the house in this wise?' Quoth I, 'I frequented it of yore, when it belonged to a good friend of mine.' Asked the slave, 'What was his name?'; and I answered, 'Jubayr bin Umayr the Shaybani.' Rejoined he, And what hath befallen him? Praised be Allah, he is yet here with us in the enjoyment of property and rank and prosperity, except that Allah hath stricken him with love of a damsel called the Lady Budur;, and he is so whelmed by his love of her and his longing for her, that he is like a great rock cumbering the ground. If he hunger, he saith not, 'Give me meat;' nor, if he thirst, doth he say, 'Give me drink.' Quoth I, 'Ask leave for me to go in to him.' Said the slave, 'O my lord, wilt thou go in to one who understandeth or to one who understandeth not?'; and I said 'There is no help for it but I see him whatever be the case.' Accordingly he went in to ask and presently returned with permission for me to enter, whereupon I went in to Jubayr and found him like a rock that cumbereth the ground, understanding neither sign nor speech; and when I spoke to him he answered me not. Then said one of his servants, 'O my lord, if thou remember aught of verse, repeat it and raise thy voice; and he will be aroused by this and speak with thee.' So I versified in these two couplets,
As I, O Prince of True Believers, was mourning over the people of the house,[FN#341] suddenly, a black slave came out and said to me, "Be quiet, O Shaykh! May your mother be deprived of you! Why do I see you grieving for this house like this?" I replied, "I used to visit it in the past when it belonged to a good friend of mine." The slave asked, "What was his name?" I answered, "Jubayr bin Umayr the Shaybani." He responded, "What has happened to him?" I said, "Thanks to Allah, he is still here with us, enjoying wealth, status, and prosperity, except that Allah has struck him with love for a girl named the Lady Budur; he is so overwhelmed by his love for her and his longing for her that he is like a heavy rock on the ground. If he feels hungry, he doesn't say, 'Give me food;' nor, if he feels thirsty, does he say, 'Give me drink.'" I said, "Please ask for permission for me to see him." The slave replied, "O my lord, do you want to see one who understands or one who does not?" I said, "I have to see him regardless." He went in to request permission and soon returned with an okay for me to enter, so I went in to Jubayr and found him like a rock, not understanding anything—neither signs nor speech; and when I spoke to him, he didn’t respond. Then one of his servants said, "O my lord, if you remember any verses, recite them loudly; this will awaken him and he will talk with you." So I composed these two couplets,
'Hast quit the love of Moons[FN#342] or dost persist? * Dost wake
o' nights or close in sleep thine eyes?
If aye thy tears in torrents flow, then learn * Eternal-thou
shalt dwell in Paradise.'[FN#343]
'Hast thou given up the love for the Moons, or do you still hold on? * Do you stay awake at night or close your eyes in sleep?
If your tears flow like a flood, then know this: * You shall dwell in Paradise forever.'
When he heard these verses he opened his eyes and said; 'Welcome, O son of Mansur! Verily, the jest is become earnest.' Quoth I, 'O my lord, is there aught thou wouldst have me do for thee?' Answered he, 'Yes, I would fain write her a letter and send it to her by thee. If thou bring me back her answer, thou shalt have of me a thousand dinars; and if not, two hundred for thy pains.' So I said, 'Do what seemeth good to thee;'—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When he heard these lines, he opened his eyes and said, "Welcome, son of Mansur! This joke has turned serious." I replied, "My lord, is there anything you'd like me to do for you?" He answered, "Yes, I'd like to write her a letter and send it with you. If you bring me back her response, I'll give you a thousand dinars; if not, you'll still get two hundred for your trouble." So I said, "Do whatever you think is best;" —And Shahrazad noticed it was dawn and stopped speaking her allowed tale.
When it was the Three Hundred and Thirty-second Night,
When it was the 332nd Night,
She said, It hath reached me, O auspicious King, that Ibn Mansur continued: "So I said, 'Do what seemeth good to thee;' whereupon he called to one of his slave-girls, 'Bring me ink case and paper;' and wrote these couplets,
She said, "I’ve heard, O fortunate King, that Ibn Mansur went on: 'So I said, "Do what you think is best;"' then he called to one of his slave-girls, "Bring me an ink set and paper;" and wrote these couplets,
'I pray in Allah's name, O Princess mine, be light * On me, for
Love hath robbed me of my reason's sight'
'Slaved me this longing and enthralled me love of you; * And clad
in sickness garb, a poor and abject wight.
I wont ere this to think small things of Love and hold, * O
Princess mine, 'twas silly thing and over-slight.
But when it showed me swelling surges of its sea, * To Allah's
hest I bowed and pitied lover's plight.
An will you, pity show and deign a meeting grant, * An will you
kill me still forget not good requite.'[FN#344]
"I pray in Allah's name, O my Princess, shine your light on me, for love has taken away my reason. It has enslaved me with longing and captivated me with my love for you, leaving me in the garb of sickness, a poor and miserable wretch. I used to think little of love and dismissed it, O my Princess, thinking it was a silly and trivial thing. But when it revealed to me the overwhelming waves of its sea, I bowed to Allah's command and felt pity for the lover's plight. If you will show me pity and grant me a meeting, then please don't forget to repay the kindness, even if you choose to kill me."
Then he sealed the letter and gave it to me. So I took it and, repairing to Budur's house, raised the door-curtain little by little, as before, and looking in behold, I saw ten damsels, high-bosomed virgins, like moons, and the Lady Budur as she were the full moon among the stars, sitting in their midst, or the sun, when it is clear of clouds and mist; nor was there on her any trace of pain or care. And as I looked and marvelled at her case, she turned her glance upon me and, seeing me standing at the door, said to me, 'Well come, and welcome and all hail to thee, O Ibn Mansur! Come in.' So I entered and saluting her gave her the letter; and she read it and when she understood it, she said laughingly to me, 'O Ibn Mansur, the poet lied not when he sang,
Then he sealed the letter and handed it to me. I took it and, heading to Budur's house, lifted the door curtain bit by bit, just like before. Looking inside, I saw ten beautiful young women, like shining moons, with Lady Budur sitting in their midst, like the full moon among the stars, or the sun shining through clear skies; there was no sign of pain or worry on her. As I admired her, she glanced at me and, seeing me standing at the door, said, ‘Welcome, welcome, and greetings to you, O Ibn Mansur! Come inside.’ So I entered, greeted her, and gave her the letter. She read it, and when she understood its message, she laughed and said to me, ‘O Ibn Mansur, the poet was right when he sang,
'Indeed I'll bear my love for thee with firmest soul, * Until from thee to me shall come a messenger.
'I'll definitely carry my love for you with unwavering spirit, * Until a messenger comes from you to me.
'Look'ye, O Ibn Mansur, I will write thee an answer, that he may give thee what he promised thee.' And I answered, 'Allah requite thee with good!' So she called out to a handmaid, 'Bring inkcase and paper,' and wrote these couplets,
'Look here, Ibn Mansur, I’m going to write you a response so he can give you what he promised.' I replied, 'May Allah reward you with goodness!' Then she called to a servant, 'Bring ink and paper,' and wrote these lines,
'How comes it I fulfilled my vow the while that vow broke you? *
And, seen me lean to equity, iniquity wrought you?
'Twas you initiated wrongous dealing and despite: * You were the
treachetour and treason came from only you!
I never ceased to cherish mid the sons of men my troth, * And
keep your honour brightest bright and swear by name of you
Until I saw with eyes of me what evil you had done; * Until I
heard with ears of me what foul report spread you.
Shall I bring low my proper worth while raising yours so high? *
By Allah had you me eke I had honoured you!
But now uprooting severance I will fain console my heart, * And
wring my fingers clean of you for evermore to part!'
'How is it that I kept my promise while that promise broke you? *
And, as I tried to be fair, did you bring about your own suffering?
It was you who started the wrongdoing and the spite: * You were the
betrayer, and the treachery came only from you!
I never stopped valuing my loyalty among others, * And
keeping your honor shining and swearing by your name
Until I finally saw with my own eyes the harm you caused; * Until I
heard with my own ears the horrible things said about you.
Should I lower my own worth just to lift yours so high? *
By God, if you had me too, I would have honored you!
But now, with separation underway, I will try to soothe my heart, * And
clean my hands of you forever and part ways!'
Quoth I, 'By Allah, O my lady, between him and death there is but the reading of this letter!' So I tore it in pieces and said to her, 'Write him other than these lines.' 'I hear and obey answered she and wrote the following couplets,
Quoth I, 'By Allah, my lady, there’s nothing standing between him and death but the reading of this letter!' So I ripped it to shreds and said to her, 'Write him something different.' 'I hear and obey,' she replied and wrote the following lines,
'Indeed I am consolиd now and sleep without a tear, * And all
that happened slandering tongues have whispered in mine ear:
My heart obeyed my hest and soon forgot thy memory, * And learnt
mine eyelids 'twas the best to live in severance sheer:
He lied who said that severance is a bitterer thing than gall: *
It never disappointed me, like wine I find it cheer:
I learnt to hate all news of thee, e'en mention of thy name, *
And turn away and look thereon with loathing pure and mere:
Lookye! I cast thee out of heart and far from vitals mine; * Then
let the slanderer wot this truth and see I am sincere.'
'Indeed, I am consoled now and sleep without a tear, * And all
that happened slandering tongues have whispered in my ear:
My heart followed my command and soon forgot your memory, * And learned
that it was best for my eyelids to live in complete separation:
He lied who said that separation is a bitterer thing than gall: *
It never disappointed me; like wine, I find it uplifting:
I learned to hate all news of you, even the mention of your name, *
And turn away and look upon it with pure and total disgust:
Look! I cast you out of my heart and far from my core; * Then
let the slanderer know this truth and see that I am sincere.'
Quoth I, 'By Allah, O my lady, when he shall read these verses, his soul will depart his body!' Quoth she, 'O Ibn Mansur, is passion indeed come to such a pass with him that thou sayest this saying?' Quoth I, 'Had I said more than this verily it were but the truth: but mercy is of the nature of the noble.' Now when she heard this her eyes brimmed over with tears and she wrote him a note, I swear by Allah, O Commander of the Faithful, there is none in thy Chancery could write the like of it; and therein were these couplets,
I said, "By God, my lady, when he reads these lines, he will lose his mind!" She replied, "Oh Ibn Mansur, has his passion really reached such a point that you say this?" I responded, "If I had said more than this, it would be nothing but the truth: but kindness is in the nature of the noble." When she heard this, tears filled her eyes, and she wrote him a note. I swear by God, oh Commander of the Faithful, no one in your office could write anything like it; and in it were these couplets,
'How long shall I thy coyness and thy great aversion see? * Thou
hast satisfied my censurers and pleased their enmity:
I did amiss and wot it not; so deign to tell me now * Whatso they
told thee, haply 'twas the merest calumny.
I wish to welcome thee, dear love, even as welcome I * Sleep to
these eyes and eyelids in the place of sleep to be.
And since 'tis thou hast made me drain th' unmixиd cup of love, *
If me thou see with wine bemused heap not thy blame on me!'
'How long will I endure your shyness and your strong dislike? * You’ve satisfied my critics and pleased their hostility:
I acted poorly and didn’t even realize it; so please tell me now * Whatever they told you, maybe it was just pure slander.
I want to welcome you, my dear love, just like I welcome * Sleep to these eyes and eyelids that are ready for sleep.
And since it’s you who made me drink the pure cup of love, * If you see me a bit tipsy, don’t blame me!'
And when she had written the missive,—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
And when she finished writing the letter, —And Shahrazad noticed the break of day and stopped telling her story.
When it was the Three Hundred and Thirty-third Night,
When it was the 333rd night,
She said, It hath reached me, O auspicious King, that when Budur had written the missive, she sealed it and gave it to me; and I said, 'O my lady, in good sooth this thy letter will make the sick man whole and ease the thirsting soul.' Then I took it and went from her, when she called me back and said to me, 'O son of Mansur, say to him: 'She will be thy guest this night.' At this I joyed with exceeding great joy and carried the letter to Jubayr, whom I found with his eyes fixed intently on the door, expecting the reply and as soon as I gave him the letter and he opened and read it and understood it, he uttered a great cry and fell down in a fainting fit. When he came to himself, he said to me, 'O Ibn Mansur, did she indeed write this note with her hand and feel it with her fingers?' Answered I, 'O my lord, do folk write with their feet?' And by Allah, O Commander of the Faithful, I had not done speaking these words, when we heard the tinkle-tinkle of her anklets in the vestibule and she entered. And seeing her he sprang to his feet as though nothing pained or ailed him and embraced her like the letter L embraceth the letter A;[FN#345] and the infirmity, that erst would not depart at once left him.[FN#346] Then he sat down, but she abode standing and I said to her, 'O my lady, why dost thou not sit?' Said she, 'O Ibn Mansur, save on a condition that is between us, I will not sit.' I asked, 'And what is that?'; and she answered, 'None may know lovers' secrets,' and putting her mouth to Jubayr's ear whispered to him; where upon he replied, 'I hear and I obey.' Then he rose and said somewhat in a whisper to one of his slaves, who went out and returned in a little while with a Kazi and two witnesses. Thereupon Jubayr stood up and taking a bag containing an hundred thousand dinars, said, O Kazi, marry me to this young lady and write this sum to her marriage-settlement.' Quoth the Kazi to her, 'Say thou, I consent to this.' 'I consent to this,' quoth she, whereupon he drew up the contract of marriage and she opened the bag; and, taking out a handful of gold, gave it to the Kazi and the witnesses and handed the rest to Jubayr. Thereupon the Kazi and the witnesses withdrew, and I sat with them, in mirth and merriment, till the most part of the night was past, when I said in my mind, 'These are lovers and they have been this long while separated. I will now arise and go sleep in some place afar from them and leave them to their privacy, one with other.' So I rose, but she caught hold of my skirts, saying, 'What thinkest thou to do?' 'Nothing but so and so,' answered I; upon which she rejoined, 'Sit thee down; and when we would be rid of thee, we will send thee away.' So I sat down with them till near daybreak, when she said to me, 'O Ibn Mansur, go to yonder chamber; for we have furnished it for thee and it is thy sleeping-place.' Thereupon I arose and went thither and slept till morning, when a page brought me basin and ewer, and I made the ablution and prayed the dawn-prayer. Then I sat down and presently, behold, Jubayr and his beloved came out of the bath in the house, and I saw them both wringing their locks.[FN#347] So I wished them good morning and gave them joy of their safety and reunion, saying to Jubayr, 'That which began with constraint and conditions hath ended in cordial-contentment.' He answered, 'Thou sayest well, and indeed thou deservest thy honorarium;' and he called his treasurer, and said, 'Bring hither three thousand dinars.' So he brought a purse containing the gold pieces and Jubayr gave it to me, saying, 'Favour us by accepting this.' But I replied, 'I will not accept it till thou tell me the manner of the transfer of love from her to thee, after so huge an aversion.' Quoth he, 'Hearkening and obedience! Know that we have a festival-called New Year's day,[FN#348] when all the people fare forth and take boat and go a-pleasuring on the river. So I went out with my comrades, and saw a skiff, wherein were ten damsels like moons and amongst them, the Lady Budur lute in hand. She preluded in eleven modes, then, returning to the first, sang these two couplets,
She said, "I've heard, O great King, that when Budur finished writing the letter, she sealed it and handed it to me. I told her, 'My lady, this letter will heal the sick man and soothe the thirsty soul.' I took it and left, but she called me back and said, 'O son of Mansur, tell him: 'She will be your guest tonight.' This made me incredibly happy, and I carried the letter to Jubayr. I found him staring at the door, waiting for a reply. As soon as I gave him the letter and he opened it, reading it and understanding it, he let out a loud cry and fainted. When he regained his senses, he asked me, 'O Ibn Mansur, did she really write this note by hand and touch it?' I replied, 'O my lord, do people write with their feet?' By Allah, O Commander of the Faithful, just as I finished saying that, we heard the sound of her anklets in the hallway, and she came in. Seeing her, he jumped up as if he was in perfect health and hugged her tightly, like how the letter L embraces letter A; the weakness that had been holding him back vanished. He sat down, but she stayed standing, and I said to her, 'My lady, why don’t you sit?' She replied, 'O Ibn Mansur, I won’t sit unless it’s under a condition between us.' I asked, 'What is that?' She answered, 'Lovers' secrets should remain private,' and she leaned in to whisper something to Jubayr; he responded, 'I hear and I obey.' He then whispered to one of his servants, who left and soon returned with a Kazi and two witnesses. Jubayr then stood up, took out a bag containing a hundred thousand dinars, and said, 'O Kazi, marry me to this young lady and list this amount as her dowry.' The Kazi turned to her and said, 'Say that you consent to this.' 'I consent to this,' she replied. The Kazi proceeded to draw up the marriage contract. She opened the bag, took out a handful of gold, and gave it to the Kazi and witnesses, keeping the rest for Jubayr. Afterward, the Kazi and witnesses left, and I stayed with them, enjoying their company and having a good time until most of the night had passed. I thought to myself, 'These are lovers who have been apart for a long time. I’ll get up and find a place to sleep, so they can have their privacy.' I stood up, but she grabbed my clothes, saying, 'What do you think you’re doing?' I said, 'Just this and that,' to which she replied, 'Sit down; if we want you gone, we’ll send you away.' So I sat down with them until near dawn, when she said to me, 'O Ibn Mansur, go to that chamber; we’ve prepared it for you, and it’s your sleeping place.' I got up and went there, sleeping until morning, when a servant brought me a basin and ewer. I washed up and prayed the dawn prayer. Then I sat down, and soon enough, Jubayr and his beloved emerged from the bath in the house, both wringing out their hair. I greeted them, wishing them a good morning and congratulating them on their reunion, saying to Jubayr, 'What started with constraints and conditions has ended in complete satisfaction.' He replied, 'You speak the truth, and you deserve your reward;' he then called his treasurer and said, 'Bring me three thousand dinars.' The treasurer brought a purse filled with gold coins, and Jubayr handed it to me, saying, 'Please accept this gift.' I replied, 'I won’t accept it until you tell me how love transferred from her to you after such a long separation.' He said, 'I hear and obey! Know that we have a festival called New Year’s Day, when everyone goes out to take a boat ride and enjoy the river. So, I went out with my friends and saw a boat with ten maidens who looked like moons, and among them was Lady Budur, holding a lute. She started playing in eleven different modes, then returning to the first, sang these couplets."
'Fire is cooler than fires in my breast, * Rock is softer than
heart of my lord
Marvel I that he's formиd to hold * In water soft frame heart
rock-hard!'
'Fire is cooler than the fires in my chest, * Rock is softer than
the heart of my love
I wonder that he's shaped to hold * In water, a soft frame for a heart
that's rock-hard!'
Said I to her, 'Repeat the couplets and the air!' But she would not:'"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
I said to her, "Repeat the couplets and the melody!" But she refused:—And Shahrazad noticed the break of dawn and stopped telling her allowed story.
When it was the Three Hundred and Thirty-fourth Night,
When it was the 334th night,
She said, It hath reached me, O auspicious King, that "Jubayr continued, 'So cried I to her, Repeat the couplets and the air!' But she would not; whereupon I bade the boatmen pelt her with oranges, and they pelted her till we feared her boat would founder Then she went her way, and this is how the love was transferred from her heart to mine.' So I wished them joy of their union and, taking the purse with its contents, I returned to Baghdad." Now when the Caliph heard Ibn Mansur's story his heart was lightened and the restlessness and oppression from which he suffered forsook him. And they also tell the tale of
She said, "I've heard, O fortunate King, that Jubayr continued, 'So I called to her, "Sing those verses again!" But she refused; so I told the boatmen to throw oranges at her, and they hit her with oranges until we worried her boat would sink. Then she went on her way, and that's how the love moved from her heart to mine.' So I congratulated them on their union and, taking the purse with its contents, I headed back to Baghdad." When the Caliph heard Ibn Mansur's story, he felt lighter, and the restlessness and oppression he had been suffering faded away. And they also tell the tale of
THE MAN OF AI-YAMAN AND HIS SIX SlAVE-GIRLS.
The Caliph Al-Maamun was sitting one day in his palace, surrounded by his Lords of the realm and Officers of state, and there were present also before him all his poets and cup- companions amongst the rest one named Mohammed of Bassorah. Presently the Caliph turned and said to him, "O Mohammed, I wish thee forthwith to tell me something that I have never before heard." He replied, "O Commander of the Faithful, dost thou wish me to tell thee a thing I have heard with my ears or a thing I have seen with my eyes?" Quoth Al-Maamun, "Tell me whichever is the rarer; so Mohammed al-Basri began: "Know, then, O Commander of the Faithful that there lived once upon a time wealthy man, who was a native of Al-Yaman;but he emigrated from his native land and came to this city of Baghdad, whose sojourn so pleased him that he transported hither his family and possessions. Now he had six slave-girls, like moons one and all; the first white, the second brown, the third fat, the fourth lean, the fifth yellow and the sixth lamp-black; and all six were comely of countenance and perfect in accomplishments and skilled in the arts of singing and playing upon musical-instruments. Now it so chanced that, one day, he sent for the girls and called for meat and wine; and they ate and drank and were mirthful and made merry Then he filled the cup and, taking it in his hand, said to the blonde girl, 'O new moon face, let us hear somewhat of thy pleasant songs.' So she took the lute and tuning it, made music thereon with such sweet melody that the place danced with glee; after which she played a lively measure and sang these couplets,
The Caliph Al-Maamun was sitting one day in his palace, surrounded by his lords and state officials, and among them were all his poets and drinking companions, including one named Mohammed of Bassorah. Eventually, the Caliph turned to him and said, "O Mohammed, I want you to tell me something I've never heard before." He replied, "O Commander of the Faithful, do you want me to share something I've heard or something I've seen?" Al-Maamun said, "Tell me whichever is rarer." So Mohammed al-Basri began: "Know, then, O Commander of the Faithful, that there once lived a wealthy man from Al-Yaman; he left his homeland and came to Baghdad, where he was so pleased that he brought his family and possessions here. He had six slave-girls, all as beautiful as the moon: the first was white, the second brown, the third plump, the fourth slender, the fifth yellow, and the sixth very dark; all six were handsome and skilled in singing and playing musical instruments. One day, he called for the girls and requested meat and wine; they ate, drank, and enjoyed themselves. Then he filled a cup, took it in his hand, and said to the blonde girl, 'O moon-faced one, let's hear some of your lovely songs.' She picked up the lute, tuned it, and played such sweet music that the place filled with joy; then she played a lively tune and sang these lines,
'I have a friend, whose form is fixed within mine eyes,[FN#349] *
Whose name deep buried in my very vitals lies:
Whenas remembers him my mind all heart am I, * And when on him my
gaze is turned I am all eyes.
My censor saith, 'Forswear, forget, the love of him,' * 'Whatso
is not to be, how shall's be?' My reply is.
Quoth I, 'O Censor mine, go forth from me, avaunt! * And make not
light of that on humans heavy lies.'
I have a friend whose image is always in my mind, Whose name is deeply embedded in my very being: Whenever I think of him, my whole heart is in it, And when I focus on him, I see only him. My critic says, "Give up, forget about loving him; If it's not meant to be, how can it happen?" My response is: I say, "Oh, my critic, leave me alone! Don't make light of what weighs heavily on people."
Hereat their master rejoiced and, drinking off his cup, gave the damsels to drink, after which he said to the berry-brown girl, 'O brasier-light[FN#350] and joy of the sprite, let us hear thy lovely voice, whereby all that hearken are ravished with delight.' So she took the lute and thereon made harmony till the place was moved to glee; then, captivating all hearts with her graceful swaying, she sang these couplets,
Here, their master was pleased and, after finishing his drink, invited the young women to drink as well. He then said to the dark-skinned girl, "Oh, radiant one and the joy of my spirit, let us hear your beautiful voice that enchants everyone who listens." She picked up the lute and played a melody that filled the place with happiness; then, capturing everyone’s hearts with her elegant movements, she sang these couplets,
'I swear by that fair face's life, I'll love but thee * Till
death us part, nor other love but thine I'll see:
O full moon, with thy loveliness mantilla'd o'er, * The loveliest
of our earth beneath thy banner be:
Thou, who surpassest all the fair in pleasantness * May Allah,
Lord of worlds, be everywhere with thee!'
'I swear by the life of that beautiful face, I'll love only you * Until
death parts us, and I won't look at any other love but yours:
O full moon, covered in your loveliness, * The most beautiful
of our world beneath your light:
You, who outshine everyone else in charm * May Allah,
Lord of all worlds, always be with you!'
The master rejoiced and drank off his cup and gave the girls to drink; after which he filled again; and, taking the goblet in his hand, signed to the fat girl and bade her sing and play a different motive. So she took the lute and striking a grief- dispelling measure, sang these couplets,
The master was pleased, downed his drink, and offered the girls a toast; then he refilled his glass. Holding the goblet, he signaled to the chubby girl and asked her to sing and play a different tune. She picked up the lute and, playing a cheerful melody, sang these verses,
'An thou but deign consent, O wish to heart affied! * I care not
wrath and rage to all mankind betide.
And if thou show that fairest face which gives me life, * I reck
not an dimimshed heads the Kings go hide.
I seek thy favours only from this 'versal-world: * O thou in whom
all beauty cloth firm-fixt abide!'
'If you would just agree, oh desire of my heart! * I don't care
if anger and fury come to all humanity.
And if you show that beautiful face which gives me life, * I don't
care if kings go hide their diminished heads.
I seek your favors only from this entire world: * Oh you in whom
all beauty is firmly established!'
The man rejoiced and, emptying his cup, gave the girls to drink. Then he signed to the thin girl and said to her, 'O Houri of Paradise, feed thou our ears with sweet words and sounds.' So she took the lute; and, tuning it, preluded and sang these two couplets,
The man celebrated and, draining his cup, offered drinks to the girls. Then he gestured to the skinny girl and said to her, 'Oh Houri of Paradise, delight our ears with sweet words and melodies.' She picked up the lute; and, tuning it, played an introduction and sang these two couplets,
'Say me, on Allah's path[FN#351] hast death not dealt to me, *
Turning from me while I to thee turn patiently:
Say me, is there no judge of Love to judge us twain, * And do me
justice wronged, mine enemy, by thee?'
'Say to me, on Allah's path, has death not approached me, *
Turning away from me while I turn to you patiently:
Tell me, is there no judge of Love to decide between us two, * And do me
justice wronged, my enemy, by you?'
Their lord rejoiced and, emptying the cup, gave the girls to drink. Then filling another he signed to the yellow girl and said to her, O sun of the day, let us hear some nice verses.' So she took the lute and, preluding after the goodliest fashion, sang these couplets,
Their lord was happy and, finishing his drink, offered the girls some. Then, filling another cup, he gestured to the girl in yellow and said to her, "Oh sun of the day, let us hear some beautiful verses." So she picked up the lute and, starting in the most impressive way, sang these couplets,
'I have a lover and when drawing him, * He draws on me a sword-
blade glancing grim:
Allah avenge some little of his wrongs, * Who holds my heart yet
wreaks o erbearing whim
Oft though I say, 'Renounce him, heart!' yet heart * Will to none
other turn excepting him.
He is my wish and will of all men, but * Fate's envious hand to
me's aye grudging him.'
'I have a lover, and when I think of him, * He wields a sword-
blade that shines darkly:
God, please avenge some of his wrongs, * He has my heart yet
causes me endless pain
Even though I say, 'Let him go, heart!' yet my heart * Will turn to none
other but him.
He is my desire above all men, but * Fate's jealous hand has
always held him back from me.'
The master rejoiced and drank and gave the girls to drink; then he filled the cup and taking it in hand, signed to the black girl, saying, 'O pupil of the eye, let us have a taste of thy quality, though it be but two words.' So she took the lute and tuning it and tightening the strings, preluded in various modes, then returned to the first and sang to a lively air these couplets,
The master celebrated and drank, giving the girls something to drink as well; then he filled the cup and, holding it, signaled to the black girl, saying, 'Oh, precious one, let us hear your talent, even if it's just a couple of words.' She took the lute, tuned it, and adjusted the strings, playing various melodies before returning to the first and singing a lively tune with these verses,
'Ho ye, mine eyes, let prodigal-tears go free; * This ecstasy
would see my being unbe:[FN#352]
All ecstasies I dreefor sake of friend * I fondle, maugre
enviers' jealousy:
Censors forbid me from his rosy cheek, * Yet e'er inclines my
heart to rosery:
Cups of pure wine, time was, went circuiting * In joy, what time
the lute sang melody,
While kept his troth the friend who madded me, * Yet made me
rising star of bliss to see:
But—with Time, turned he not by sin of mine; * Than such a turn
can aught more bitter be?
Upon his cheek there grows and glows a rose, * Nay two, whereof
grant Allah one to me!
An were prostration[FN#353] by our law allowed * To aught but
Allah, at his feet I had bowed.'
'Hey you, eyes, let the tears flow freely; * This joy
would reveal my true self:[FN#352]
All joys I endure for the sake of a friend * I cherish, despite
envy and jealousy:
Critics keep me from his rosy cheek, * Yet my
heart still leans toward his charm:
There was a time when cups of pure wine circulated * In happiness, while
the lute played sweet melodies,
While my friend, who drove me crazy, kept his promise, * Yet made me
see a rising star of happiness:
But—over time, he didn’t turn back because of my faults; * Is there anything
more bitter than such a turn?
On his cheek there blooms and shines a rose, * Or rather two, may Allah
grant one to me!
If prostration[FN#353] before anyone but Allah were allowed by our law, * I would have bowed at his feet.'
Thereupon rose the six girls and, kissing the ground before their lord, said to him, 'Do thou justice between us, O our lord!' So he looked at their beauty and loveliness and the contrast of their colours and praised Almighty Allah and glorified Him. Then said he, 'There is none of you but hath learnt the Koran by heart, and mastered the musical-art and is versed in the chronicles' of yore and the doings of peoples which have gone before; so it is my desire that each one of you rise and, pointing finger at her opposite, praise herself and dispraise her co-concubine; that is to: say, let the blonde point to the brunette, the plump to the slenderer and the yellow to the black girl; after which the rivals, each in her turn, shall do the like with the former; and be this illustrated with citations from Holy Writ and somewhat of anecdotes and,; verse, so as to show forth your fine breeding and elegance of your pleading.' And they answered him, 'We hear and we obey!;"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Then the six girls stood up and, kissing the ground before their lord, said, "Please, grant us justice, O our lord!" He looked at their beauty and charm, admiring the variety of their colors, and praised Almighty Allah. Then he said, "Each of you has memorized the Quran, mastered the art of music, and is knowledgeable about the histories of those who came before us. Therefore, I want each of you to stand up and, pointing at your rival, praise yourself and criticize her; the blonde should point to the brunette, the curvy to the slender, and the fair to the dark-skinned. Then, each rival will do the same in turn. Please support your statements with references from the Holy Scriptures, along with some anecdotes and verses, to showcase your refinement and the elegance of your arguments." They replied, "We hear and we obey!"—And Shahrazad noticed the dawn breaking and stopped speaking at her allowed time.
When it was the Three Hundred and Thirty-fifth Night,
When it was the Three Hundred and Thirty-fifth Night,
She said, It hath reached me, O auspicious King, that the handmaids answered the man of Al-Yaman, "'We hear and we obey!' Accordingly the blonde rose first and, pointing at the black girl, said to her: 'Out on thee, blackamoor! It is told by tradition that whiteness saith, 'I am the shining light, I am the rising moon of the fourteenth night. My hue is patent and my brow is resplendent and of my beauty quoth the poet,'
She said, "It has come to my attention, O fortunate King, that the handmaids replied to the man from Al-Yaman, 'We hear and we obey!' So, the blonde girl rose first and, pointing at the dark-skinned girl, said to her, 'Shame on you, black girl! Tradition says that whiteness proclaims, 'I am the shining light, I am the full moon of the fourteenth night. My color is obvious, and my beauty is radiant, and about my beauty, the poet said,'"
'White girl with softly rounded polished cheeks * As if a pearl
concealed by Beauty's boon:
Her stature Alif-like;[FN#354] her smile like Mнm[FN#355] * And
o'er her eyes two brows that bend like Nъn.[FN#356]
'Tis as her glance were arrow, and her brows * Bows ever bent to
shoot Death-dart eftsoon:
If cheek and shape thou view, there shalt thou find * Rose,
myrtle, basil and Narcissus wone.
Men wont in gardens plant and set the branch, * How many garths
thy stature-branch cloth own!'
'White girl with softly rounded, polished cheeks * Like a pearl
hidden by Beauty’s gift:
Her height like an Alif;[FN#354] her smile like a Mнm[FN#355] * And
above her eyes, two brows that curve like Nъn.[FN#356]
It’s as if her glance were an arrow, and her brows * Bows always ready to
shoot a deadly dart immediately:
If you look at her cheeks and shape, there you’ll find * Rose,
myrtle, basil, and Narcissus growing.
Men usually plant and arrange branches in gardens, * How many gardens
would your stature-branch own!'
'So my colour is like the hale and healthy day and the newly culled orange spray and the star of sparkling ray;[FN#357] and indeed quoth Almighty Allah, in His precious Book, to his prophet Moses (on whom be peace!), Put thy hand into thy bosom; it shall come forth white, without hurt.'[FN#358] And again He saith, But they whose faces shall become white, shall be in the mercy of Allah; therein shall they remain forever.'[FN#359] My colour is a sign, a miracle, and my loveliness supreme and my beauty a term extreme. It is on the like of me that raiment showeth fair and fine and to the like of me that hearts incline. Moreover, in whiteness are many excellences; for instance, the snow falleth white from heaven, and it is traditional-that the beautifullest of a colours white. The Moslems also glory in white turbands, but I should be tedious, were I to tell all that may be told in praise of white; little and enough is better than too much of unfilling stuff. So now I will begin with thy dispraise, O black, O colour of ink and blacksmith's dust, thou whose face is like the raven which bringeth about the parting of lovers. Verily, the poet saith in praise of white and blame of black,
'So my color is like a bright and healthy day and the fresh orange blossom and the shining star; and indeed, Almighty Allah says in His holy Book to His prophet Moses (peace be upon him!), "Put your hand into your bosom; it will come out white without harm." And again He says, "But those whose faces will become white will be in Allah's mercy; they will remain there forever." My color is a sign, a miracle, and my beauty is supreme, my loveliness at its pinnacle. It is on someone like me that clothing looks fine and elegant, and it's to someone like me that hearts are drawn. Moreover, in whiteness there are many virtues; for instance, snow falls white from the heavens, and it’s traditional that white is the most beautiful of colors. Muslims take pride in white turbans, but I would be tedious if I tried to say everything that can be said in praise of white; less is better than an excess of empty talk. So now, I will start by criticizing you, O black, O color of ink and blacksmith's dust, whose face resembles a raven that brings about the separation of lovers. Truly, the poet praises white and criticizes black.'
'Seest not that pearls are prized for milky hue, * But with a
dirham buy we coals in load?
And while white faces enter Paradise, * Black faces crowd
Gehenna's black abode.'
'Do you not see that pearls are valued for their milky color, * But with a
dirham we buy loads of coal?
And while fair faces enter Paradise, * Dark faces fill
Gehenna's dark dwelling.'
And indeed it is told in certain histories, related on the authority of devout men, that Noah (on whom be peace!) was sleeping one day, with his sons Cham and Shem seated at his head, when a wind sprang up and, lifting his clothes, uncovered his nakedness; whereat Cham looked and laughed and did not cover him: but Shem arose and covered him. Presently, their sire awoke and learning, what had been done by his sons, blessed Shem and cursed Cham. So Shem's face was whitened and from him sprang the prophets and the orthodox Caliphs and Kings; whilst Cham's face was blackened and he fled forth to the land of Abyssinia, and of his lineage came the blacks.[FN#360] All people are of one mind in affirming the lack of understanding of the blacks, even as saith the adage, 'How shall one find a black with a mind?' Quoth her master, 'Sit thee down, thou hast given us sufficient and even excess.' Thereupon he signed to the negress, who rose and, pointing her finger at the blonde, said: Dost thou not know that in the Koran sent down to His prophet and apostle, is transmitted the saying of God the Most High, 'By the night when it covereth all things with darkness; by the day when it shineth forth!'[FN#361] If the night were not the more illustrious, verily Allah had not sworn by it nor had given it precedence of the day. And indeed all men of wit and wisdom accept this. Knowest thou not that black is the ornament of youth and that, when hoariness descendeth upon the head, delights pass away and the hour of death draweth in sight? Were not black the most illustrious of things, Allah had not set it in the core of the heart[FN#362] and the pupil of the eye; and how excellent is the saying of the poet,
And it's indeed said in some histories, based on the accounts of devout men, that Noah (peace be upon him) was sleeping one day, with his sons Ham and Shem sitting by his head, when a wind blew, lifting his clothes and exposing him. Ham saw this, laughed, and didn't cover him; but Shem got up and covered him. Soon after, their father woke up and, upon learning what his sons had done, blessed Shem and cursed Ham. Shem's face became brightened, and from him came the prophets, the righteous Caliphs, and Kings, while Ham's face was darkened, and he fled to the land of Ethiopia, from whom the black people descended. Everyone agrees that black people are often perceived as lacking understanding, as the saying goes, "How can you find a black person with a mind?" Her master replied, "Sit down, you've given us more than enough." Then he gestured to the African woman, who stood up and pointed at the blonde, saying: "Don't you know that the Quran, revealed to His prophet and messenger, contains the words of God the Most High, 'By the night when it covers everything with darkness; by the day when it shines forth!'? If the night weren't more distinguished, Allah would not have sworn by it or given it precedence over the day. Indeed, all wise and insightful people acknowledge this. Don't you realize that black is the hallmark of youth and that when gray hair comes, joys fade, and the hour of death approaches? If black weren't the most esteemed of things, Allah wouldn't have placed it at the core of the heart and the pupil of the eye; and how wonderful is the saying of the poet,
'I love not black girls but because they show * Youth's colour,
tinct of eye and heartcore's hue;
Nor are in error who unlove the white, * And hoary hairs and
winding-sheet eschew.'
'I don't love Black girls just for their youthful vibrance,
the brightness of their eyes and the depth of their feelings;
Nor is it wrong for those who don’t love white ones, * And avoid gray hair and
the shroud of death.'
And that said of another,
And that said about another,
'Black[FN#363] girls, not white, are they * All worthy love I
see:
Black girls wear dark-brown lips;[FN#364] * Whites, blotch of
leprosy.'
'Black girls, not white, are they * All deserving of love I
see:
Black girls have dark-brown lips; * Whites, patchy like
leprosy.'
And of a third,
And of a third,
'Black girls in acts are white, and 'tis as though * Like eyes,
with purest shine and sheen they show;
If I go daft for her, be not amazed; * Black bile[FN#365] drives
melancholic-mad we know
'Tis as my colour were the noon of night; * For all no moon it
be, its splendours glow.
'Black girls in action are white, and it’s as if * Like eyes,
with the purest shine and glow they show;
If I go crazy for her, don’t be surprised; * Black bile[FN#365] drives
melancholic madness, we know
It’s like my color is the height of night; * For even without the moon it
shines bright.
Moreover, is the foregathering of lovers good but in the night? Let this quality and profit suffice thee. What protecteth lovers from spies and censors like the blackness of night's darkness; and what causeth them to fear discovery like the whiteness of the dawn's brightness? So, how many claims to honour are there not in blackness and how excellent is the saying of the poet,
Moreover, is it good for lovers to meet only at night? Let this quality and benefit be enough for you. What keeps lovers safe from spies and critics better than the darkness of night? And what makes them fear being discovered more than the brightness of dawn? So, how many secrets of honor are wrapped in darkness, and how wonderful is the saying of the poet?
'I visit them, and night-black lendeth aid to me * Seconding love, but dawn-white is mine enemy.'
'I visit them, and the darkness helps me * Supporting love, but the dawn is my enemy.'
And that of another,
And that of someone else,
'How many a night I've passed with the beloved of me, * While
gloom with dusky tresses veilиd our desires:
But when the morn-light showed it caused me sad affright; * And I
to Morning said, 'Who worship light are liars!'[FN#366]
'How many nights have I spent with my beloved, * While
gloom with dark hair covered our desires:
But when the morning light appeared, it brought me sadness; * And I
said to Morning, 'Those who worship the light are liars!'[FN#366]
And saith a third,
And says a third,
'He came to see me, hiding neath the skirt of night, * Hasting
his steps as wended he in cautious plight.
I rose and spread my cheek upon his path like rug, * Abject, and
trailed my skirt to hide it from his sight;
But rose the crescent moon and strave its best to show * The
world our loves like nail-slice raying radiant
light:[FN#367]
Then what befel befel: I need not aught describe; * But think thy
best, and ask me naught of wrong or right.
Meet not thy lover save at night for fear of slander * The Sun's
a tittle-tattler and the Moon's a pander.'
'He came to see me, hiding beneath the cover of night, * Hastening
his steps as he moved cautiously.
I stood and laid my cheek on his path like a carpet, * Humble, and
draped my skirt to keep it from his view;
But the crescent moon rose and tried its best to reveal * The
world our love like a ray of light shining bright:[FN#367]
Then what happened happened: I don’t need to describe it; * Just think the
best, and don’t ask me about wrong or right.
Don’t meet your lover except at night to avoid gossip; * The Sun's
a gossip and the Moon's a schemer.'
And a fifth,
And a fifth,
'I love not white girls blown with fat who puff and pant; * The
maid for me is young brunette embonpoint-scant.
I'd rather ride a colt that's darn upon the day * Of race, and
set my friends upon the elephant.'
'I don't like heavyset white girls who huff and puff; * The
girl for me is a young brunette with a slim figure.
I'd prefer to ride a young horse that's ready to race * And
take my friends on an elephant.'
And a sixth,
And a sixth,
My lover came to me one night, * And clips we both with fond
embrace;
And lay together till we saw * The morning come with swiftest
pace.
Now I pray Allah and my Lord * To reunite us of His grace
And make night last me long as he * Lies in the arms that tightly
lace.'
My partner came to me one night, * And we both shared a loving
embrace;
And we stayed together until we saw * The morning arrive with rapid
pace.
Now I pray to God and my Lord * To bring us back together by His grace
And make the night last as long as he * Lies in the arms that tightly
hold me.
Were I to set forth all the praises of blackness, my tale would be tedious; but little and enough is better than too much of unfilling stuff. As for thee, O blonde, thy colour is that of leprosy and thine embrace is suffocation;[FN#368] and it is of report that hoar-frost and icy cold[FN#369] are in Gehenna for the torment of the wicked. Again, of things black and excellent is ink, wherewith is written Allah's word; and were it not for black ambergris and black musk, there would be no perfumes to carry to Kings. How many glories I may not mention dwell in blackness, and how well saith the poet,
If I were to list all the praises of blackness, my story would be boring; but having a little is better than too much empty talk. As for you, O blonde, your color is like leprosy and your embrace is suffocating; and it’s said that frost and icy cold are in hell to torment the wicked. Also, black ink is excellent, as it is used to write Allah's word; and without black ambergris and black musk, there would be no perfumes to present to Kings. There are countless glories in blackness that I can't mention, and how true the poet says,
'Seest not that musk, the nut brown musk, e'er claims the highest
price * Whilst for a load of whitest lime none more than
dirham bids?
And while white speck upon the eye deforms the loveliest youth, *
Black eyes discharge the sharpest shafts in lashes from
their lids.'
'Don't you see that musk, the dark brown musk, always demands the highest price while no one offers more than a dirham for a load of the whitest lime? And even though a white speck on the eye can mar the most beautiful youth, black eyes release the sharpest arrows with their lashes.'
Quoth her master, 'Sit thee down: this much sufficeth.' So she sat down and he signed to the fat girl, who rose"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
Quoth her master, "Sit down: that's enough." So she sat down, and he signaled to the chubby girl, who stood up”—And Shahrazad noticed the dawn breaking and stopped telling her allowed story.
When it was the Three Hundred and Thirty-sixth Night,
When it was the 336th night,
She said, It hath reached me, O auspicious King, that "the man of Al-Yaman, the master of the handmaids, signed to the fat girl who rose and, pointing her finger at the slim girl, bared her calves and wrists and uncovered her stomach, showing its dimples and the plump rondure of her navel. Then she donned a shift of fine stuff, that exposed her whole body, and said: 'Praised be Allah who created me, for that He beautified my face and made me fat and fair of the fattest and fairest; and likened me to branches laden with fruit, and bestowed upon me abounding beauty and brightness: and praised be He no less, for that He hath given me the precedence and honoured me, when He mentioneth me in His holy Book! Quoth the Most High, 'And he brought a fatted calf.'[FN#370] And He hath made me like unto a vergier full of peaches and pomegranates. In very sooth even as the townsfolk long for fat birds and eat of them and love not lean birds, so do the sons of Adam desire fat meat and eat of it. How many vauntful attributes are there not in fatness, and how well saith the poet,
She said, "I've heard, O fortunate King, that the man from Al-Yaman, the master of the handmaids, signaled to the chubby girl who got up and, pointing at the slim girl, exposed her calves and wrists and uncovered her stomach, showing off its dimples and the soft curve of her navel. Then she put on a sheer garment that revealed her entire body and said: 'Praise be to Allah who created me, for He made my face beautiful and me plump and fair, among the plumpest and fairest; and likened me to branches heavy with fruit, granting me abundant beauty and radiance: and praised be He for giving me distinction and honor by mentioning me in His holy Book! The Most High said, 'And he brought a fatted calf.' And He made me like a garden full of peaches and pomegranates. Indeed, just as the townspeople crave rich birds and eat them while shunning lean ones, so do the sons of Adam desire rich food and partake of it. How many admirable qualities are found in being plump, and how well the poet says,"
'Farewell thy love, for see, the Cafilah's[FN#371] on the move: *
O man, canst bear to say adieu and leave thy love?
'Tis as her going were to seek her neighbour's tent, * The gait
of fat fair maid, whom hearts shall all approve.'
'Goodbye, my love, for look, the caravan is on the move:
O man, can you bear to say goodbye and leave your love?
It's as if she's leaving to visit the neighbor's tent, * The walk
of a lovely, plump woman, whom everyone will admire.'
Sawest thou ever one stand before a flesher's stall but sought of him fat flesh? The wise say, 'Joyance is in three things, eating meat and riding meat and putting meat into meat.'[FN#372] As for thee, O thin one, thy calves are like the shanks of sparrows or the pokers of furnaces; and thou art a cruciform plank of a piece of flesh poor and rank; there is naught in thee to gladden the heart; even as saith the poet,
Saw you ever someone stand in front of a butcher's stall trying to get some good meat? The wise say, 'Joy is in three things: eating meat, riding horses, and putting meat on the table.' As for you, oh skinny one, your calves are like sparrow legs or furnace pokers; you are a flat, poor piece of flesh with nothing to make the heart happy; just as the poet says,
'With Allah take I refuge from whatever driveth me * To bed with
one like footrasp[FN#373] or the roughest ropery:
In every limb she hath a horn that butteth me whene'er * I fain
would rest, so morn and eve I wend me wearily.'
'With Allah, I seek refuge from whatever drives me to bed with
someone like a footrasp or the roughest rope:
In every limb, she has a horn that jabs me whenever * I wish
to rest, so morning and evening, I move along wearily.'
Quoth her master, 'Sit thee down: this much sufficeth.' So she sat down and he signed to the slender girl, who rose, as she were a willow-wand, or a rattan-frond or a stalk of sweet basil, and said: 'Praised be Allah who created me and beautified me and made my embraces the end of all desire and likened me to the branch, whereto all hearts incline. If I rise, I rise lightly; if I sit, I sit prettily; I am nimble-witted at a jest and merrier-souled than mirth itself. Never heard I one describe his mistress, saying, 'My beloved is the bigness of an elephant or like a mountain long and broad;' but rather, 'My lady hath a slender waist and a slim shape.'[FN#374] Furthermore a little food filleth me and a little water quencheth my thirst; my sport is agile and my habit active; for I am sprightlier than the sparrow and lighter-skipping than the starling. My favours are the longing of the lover and the delight of the desirer; for I am goodly of shape, sweet of smile and graceful as the bending willow-wand or the rattan-cane[FN#375] or the stalk of the basil- plant; nor is there any can compare with me in loveliness, even as saith one of me,
Her master said, "Sit down; that's enough." So she sat down, and he signaled to the slender girl, who got up like a delicate willow branch or a rattan frond or a stalk of sweet basil, and said: "Praise be to Allah who created me, beautified me, and made my embraces the ultimate desire, likening me to the branch that all hearts are drawn to. When I stand, I do so gracefully; when I sit, I do so elegantly; I’m quick-witted in jest and more cheerful than laughter itself. I've never heard anyone describe their love saying, 'My beloved is as big as an elephant or as long and wide as a mountain;' rather they say, 'My lady has a slim waist and a delicate figure.' Moreover, just a little food satisfies me, and a sip of water quenches my thirst; I move with agility and am always active; I’m sprightlier than a sparrow and lighter on my feet than a starling. My charms are what lovers long for and what admirers delight in; for I’m lovely in shape, sweet in smile, and graceful like a bending willow branch or a rattan stick or a basil stalk; no one can match my beauty, as one has said of me,
'Thy shape with willow branch I dare compare, * And hold thy
figure as my fortunes fair:
I wake each morn distraught, and follow thee, * And from the
rival's eye in fear I fare.'
'I dare compare your shape to a willow branch, * And see your
figure as my good luck:
I wake up each morning upset, and follow you, * And I fear the
rival's gaze.'
It is for the like of me that amourists run mad and that those who desire me wax distracted. If my lover would draw me to him, I am drawn to him; and if he would have me incline to him, I incline to him and not against him. But now, as for thee, O fat of body, thine eating is the feeding of an elephant, and neither much nor little filleth thee. When thou liest with a man who is lean, he hath no ease of thee; nor can he anyways take his pleasure of thee; for the bigness of thy belly holdeth him off from going in unto thee and the fatness of thy thighs hindereth him from coming at thy slit. What goodness is there in thy grossness, and what courtesy or pleasantness in thy coarseness? Fat flesh is fit for naught but the flasher, nor is there one point therein that pleadeth for praise. If one joke with thee, thou art angry; if one sport with thee, thou art sulky; if thou sleep, thou snorest if thou walk, thou lollest out thy tongue! if thou eat, thou art never filled. Thou art heavier than mountains and fouler than corruption and crime. Thou hast in thee nor agility nor benedicite nor thinkest thou of aught save meat and sleep. When thou pissest thou swishes"; if thou turd thou gruntest like a bursten wine skin or an elephant transmogrified. If thou go to the water closet, thou needest one to wash thy gap and pluck out the hairs which overgrow it; and this is the extreme of sluggish ness and the sign, outward and visible, of stupidity[FN#376] In short, there is no good thing about thee, and indeed the poet Title of thee,
It’s for people like me that love-struck hearts go crazy and those who want me become distracted. If my lover pulls me toward him, I’m drawn to him; and if he wants me to lean toward him, I lean toward him, not away. But you, oh overweight one, your eating is like that of an elephant, and nothing fills you up, whether it's a lot or a little. When you lie with a lean man, he finds no comfort with you; he can’t enjoy himself because your big belly keeps him at bay, and the fatness of your thighs makes it hard for him to get to you. What good is there in your bulk, and what charm or enjoyment is there in your roughness? Fat flesh is good for nothing but attention, and there’s nothing about you that deserves praise. If someone jokes with you, you get angry; if someone plays with you, you sulk; if you sleep, you snore; if you walk, you stick out your tongue! If you eat, you’re never satisfied. You’re heavier than mountains and more disgusting than rot and sin. You have no agility or grace and think only about food and sleep. When you pee, it splashes; when you poop, you grunt like an overfilled wine skin or a transformed elephant. If you go to the bathroom, you need someone to clean you up and pluck the hairs that grow there; and this is the very definition of laziness and a visible sign of stupidity. In short, there’s nothing good about you, and indeed the poet titled you,
'Heavy and swollen like an urine-bladder blown, * With hips and
thighs like mountain propping piles of stone;
Whene'er she walks in Western hemisphere, her tread * Makes the
far Eastern world with weight to moan and groan.'
'Heavy and swollen like a full bladder, * With hips and
thighs like mountains holding up piles of stone;
Whenever she walks in the Western hemisphere, her steps * Make the
far Eastern world groan under the weight.'
Quoth her master, 'Sit thee down, this sufficeth;' so she sat down and he signed to the yellow girl, who rose to her feet and praised Allah Almighty and magnified His name, calling down peace and blessing on Mohammed the best of His creatures; after which she pointed her finger at the brunette and said to her," And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Quoth her master, 'Sit down, that’s enough;' so she sat down and he signaled to the yellow girl, who stood up and praised God Almighty, honoring His name, and called down peace and blessings on Mohammed, the best of His creatures; after which she pointed her finger at the brunette and said to her, "And Shahrazad saw the dawn of day and stopped telling her allowed story."
When it was the Three Hundred and Thirty-seventh Night,
When it was the Three Hundred and Thirty-seventh Night,
She continued, It hath reached me, O auspicious King, that "the yellow girl stood up and praised Almighty Allah and magnified His name; after which she pointed her finger at the brown girl and said to her: 'I am the one praised in the Koran, and the Compassionate hath described my complexion and its excellence over all other hues in His manifest Book, where Allah saith, 'A yellow, pure yellow, whose colour gladdeneth the beholders.'[FN#377] Wherefore my colour is a sign and portent and my grace is supreme and my beauty a term extreme; for that my tint is the tint of a ducat and the colour of the planets and moons and the hue of ripe apples. My fashion is the fashion of the fair, and the dye of saffron outvieth all other dyes; so my semblance is wondrous and my colour marvellous. I am soft of body and of high price, comprising all qualities of beauty. My colour is essentially precious as virgin gold, and how many boasts and glories cloth it not unfold! Of the like of me quoth the poet,
She continued, "It has come to my attention, O noble King, that the 'yellow girl stood up and praised Almighty Allah and exalted His name; then she pointed her finger at the brown girl and said to her: 'I am the one mentioned in the Koran, and the Compassionate One has described my complexion and its superiority over all other colors in His clear Book, where Allah says, 'A yellow, pure yellow, whose color delights those who see it.' Therefore, my color is a sign and a symbol, my grace is unmatched, and my beauty is truly exceptional; my hue is that of a ducat, the color of planets and moons, and the shade of ripe apples. My appearance is that of the beautiful, and the dye of saffron surpasses all other dyes; so my likeness is extraordinary and my color remarkable. I am soft to the touch and highly valued, embodying all qualities of beauty. My color is as precious as virgin gold, and how many accolades and triumphs does it not reveal! About someone like me, the poet said,"
'Her golden yellow is the sheeny sun's; * And like gold sequins
she delights the sight:
Saffron small portion of her glance can show; * Nay,[FN#378] she
outvies the moon when brightest bright.'
'Her golden yellow is the shiny sun's; * And like gold sequins
she pleases the eye:
A small hint of saffron in her gaze can shine; * No, she
outshines the moon when it's at its brightest.'
And I shall at once begin in thy dispraise, O berry-brown girl! Thy tincture is that of the buffalo, and all souls shudder at thy sight. If thy colour be in any created thing, it is blamed; if it be in food, it is poisoned; for thy hue is the hue of the dung- fly; it is a mark of ugliness even in dogs; and among the colours it is one which strikes with amazement and is of the signs of mourning. Never heard I of brown gold or brown pearls or brown gems. If thou enter the privy, thy colour changeth, and when thou comest out, thou addest ugliness to ugliness. Thou art a non- descript; neither black, that thou mayst be recognised, nor white, that thou mayst be described; and in thee there is no good quality, even as saith the poet,
And I will start by criticizing you, oh dark-skinned girl! Your color is like that of a buffalo, and everyone recoils at the sight of you. If your shade appears in anything created, it is condemned; if it’s in food, it’s considered unappetizing because your color is like that of a dung fly; it’s a sign of unattractiveness even in dogs, and among colors, it astonishes and symbolizes sadness. I've never heard of brown gold or brown pearls or brown gemstones. If you go to the bathroom, your color changes, and when you come out, you just add more unattractiveness. You’re forgettable; neither black enough to be noticed nor white enough to be described, and in you, there’s no good quality, just as the poet says.
'The hue of dusty motes is hers; that dull brown hue of hers * Is
mouldy like the dust and mud by Cossid's foot
upthrown:[FN#379]
I never look upon her brow, e'en for eye-twinkling's space, *
But in brown study fall I and my thoughts take browner
tone.'
'The color of the dusty particles is hers; that dull brown color of hers * Is
moldy like the dirt and mud kicked up by Cossid's feet
:
I never gaze upon her forehead, not even for the briefest moment, *
But I fall into deep reflection and my thoughts turn even darker
in hue.'
Quoth her master, 'Sit thee down; this much sufficeth;' so she sat down and he signed to the brunette. Now she was a model of beauty and loveliness and symmetry and perfect grace; soft of skin, slim of shape, of stature rare, and coal-black hair; with cheeks rosy-pink, eyes black rimmed by nature's hand, face fair, and eloquent tongue; moreover slender-waisted and heavy-hipped. So she rose and said: 'Praise be to Allah who hath created me neither leper-white nor bile-yellow nor charcoal-black, but hath made my colour to be beloved of men of wit and wisdom, for all the poets extol berry-brown maids in every tongue and exalt their colour over all other colours. To 'brown of hue (they say) praise is due;' and Allah bless him who singeth,
Her master said, "Sit down; that's enough for now," so she took a seat and he gestured to the brunette. She was the epitome of beauty and grace, with smooth skin, a slim figure, and a rare height; her hair was jet black, her cheeks a rosy pink, her eyes outlined in black by nature, her face lovely, and her voice captivating. Moreover, she had a slim waist and curvy hips. Then she stood up and said, "Praise be to Allah who created me not leper-white, bile-yellow, nor charcoal-black, but made my complexion pleasing to wise and perceptive men. All the poets celebrate berry-brown women in every language, praising their color above all others. To those of brown hue, praise is due; and may Allah bless those who sing.”
'And in brunettes is mystery, could'st" thou but read it right, *
Thy sight would never dwell on others, be they red or white:
Free-flowing conversation, amorous coquettishness * Would teach
Hбrut himself a mightier spell of magic might.'
'And in brunettes is mystery, if you could read it right, *
Your gaze would never linger on others, whether they're red or white:
Smooth conversation and playful flirtation * Would teach
Brut himself a stronger spell of magic.'
And saith another,
And says another,
'Give me brunettes, so limber, lissom, lithe of sway, * Brunettes
tall, slender straight like Samhar's nut-brown
lance;[FN#380]
Languid of eyelids and with silky down on either cheek, * Who
fixed in lover's heart work to his life mischance.'
'Give me brunettes, so flexible, graceful, and smooth in movement, * Brunettes
tall, slim, straight like Samhar's dark-brown
lance;[FN#380]
Languid of eyelids and with soft fuzz on each cheek, * Who
captured in a lover's heart brings both fortune and misfortune.'
And yet another,
And another one,
'Now, by my life, brown hue hath point of comeliness * Leaves
whiteness nowhere and high o'er the Moon takes place;
But an of whiteness aught it borrowed self to deck, * 'Twould
change its graces and would pale for its disgrace:
Not with his must[FN#381] I'm drunken, but his locks of musk *
Are wine inebriating all of human race.
His charms are jealous each of each, and all desire * To be the
down that creepeth up his lovely face.'
Now, by my life, the brown color has its charm * Leaves
whiteness nowhere and rises high like the Moon;
But if it borrowed any whiteness to adorn itself, * 'Twould
change its beauty and would pale in its shame:
Not with his must[FN#381] I'm intoxicated, but his locks of musk *
Are wine intoxicating all of humanity.
His charms are jealous of each other, and everyone desires * To be the
down that creeps up his lovely face.
And again another,
And again, another one,
'Why not incline me to that show of silky down, * On cheeks of
dark brunette, like bamboo spiring brown?
Whenas high rank in beauty poets sing, they say * Brown ant-like
specklet worn by nenuphar in crown.
And see I sundry lovers tear out others' eyne * For the brown
mole beneath that jetty pupil shown,
Then why do censors blame me for one all a mole? * Allah I pray
demolish each molesting clown!'[FN#382]
'Why not get me to admire that smooth down on dark brown cheeks, like bamboo sprouting in brown? When poets celebrate high beauty, they mention the brown speck worn by the water lily in its crown. And look, I see various lovers tearing out each other's eyes over the brown mole beneath that dark pupil. So why do critics blame me for having just one mole? God, I ask you to get rid of every annoying fool!'[FN#382]
My form is all grace and my shape is built on heavy base; Kings desire my colour which all adore, rich and poor. I am pleasant, active, handsome, elegant, soft of skin and prized for price: eke I am perfect in seemlibead and breeding and eloquence; my aspect is comely and my tongue witty; my temper is bright and my play a pretty sight. As for thee, thou art like unto a mallow growing about the Lъk Gate;[FN#383] in hue sallow and streaked-yellow and made all of sulphur. Aroynt thee, O copper-worth of jaundiced sorrel, O rust of brass-pot, O face of owl in gloom, and fruit of the Hell-tree Zakkъm;[FN#384] whose bedfellow, for heart-break, is buried in the tomb. And there is no good thing in thee, even as saith the poet of the like of thee,
My form is all grace and my shape is built on a strong foundation; Kings want my color which everyone loves, rich and poor. I am charming, lively, good-looking, elegant, soft-skinned, and valued for my worth: I am perfect in appearance and upbringing, as well as eloquence; my looks are attractive and my speech clever; my demeanor is bright and my performance a lovely sight. As for you, you are like a mallow growing near the Lьk Gate; in color faded and streaked yellow and made entirely of sulfur. Get away from me, you worthless yellowish sorrel, you rust of a brass pot, you gloomy owl face, and fruit of the Hell-tree Zakkъm; whose partner, due to heartbreak, is buried in a grave. And there is nothing good in you, just as the poet says about someone like you,
'Yellowness, tincturing her tho' nowise sick or sorry, *
Straitens my hapless heart and makes my head sore ache;
An thou repent not, Soul! I'll punish thee with kissing[FN#385] *
Her lower face that shall mine every grinder break!'
'Yellowness, coloring her though she’s not sick or sad, *
Tightens my unfortunate heart and makes my head hurt;
If you don't regret it, Soul! I'll make you pay with kisses[FN#385] *
On her lower face that will break every one of my teeth!'
And when she ended her lines, quoth her master, 'Sit thee down, this much sufficeth!'"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
And when she finished her story, her master said, 'Sit down, that's enough!'—And Shahrazad noticed it was dawn and stopped sharing what she was allowed to say.
When it was the Three Hundred and Thirty-eighth Night,
When it was the Three Hundred and Thirty-eighth Night,
She said, It hath reached me, O auspicious King, that "when the yellow girl ended her recitation, quoth her master, 'Sit thee down; this much sufficeth!' Then he made peace between them and clad them all in sumptuous robes of honour and hanselled them with precious jewels of land and sea. And never have I seen, O Commander of the Faithful, any when or any where, aught fairer than these six damsels fair." Now when Al-Maamun heard this story from Mohammed of Bassorah, he turned to him and said, "O Mohammed, knowest thou the abiding-place of these damsels and their master, and canst thou contrive to buy them of him for us?" He answered, "O Commander of the Faithful, indeed I have heard that their lord is wrapped up in them and cannot bear to be parted from them." Rejoined the Caliph, "Take thee ten thousand gold pieces for each girl, that is sixty thousand for the whole purchase; and carry the coin to his house and buy them of him." So Mohammed of Bassorah took the money and, betaking himself to the Man of Al-Yaman, acquainted him with the wish of the Prince of True Believers. He consented to part with them at that price to pleasure the Caliph; and despatched them to Al-Maamun, who assigned them an elegant abode and therein used to sit with them as cup-companions; marvelling at their beauty and loveliness, at their varied colours and at the excellence of their conversation. Thus matters stood for many a day; but, after awhile, when their former owner could no longer bear to be parted from them, he sent a letter to the Commander of the Faithful complaining to him of his own ardent love-longing for them and containing, amongst other contents, these couplets,
She said, "I’ve heard, O great King, that when the girl in yellow finished her recitation, her master said, 'Sit down; that’s enough!' Then he made peace between them and dressed them all in luxurious robes of honor, giving them precious jewels from land and sea. And I have never seen, O Commander of the Faithful, anything more beautiful than these six lovely ladies." When Al-Maamun heard this story from Mohammed of Bassorah, he turned to him and said, "O Mohammed, do you know where these ladies and their master are, and can you arrange to buy them for us?" He replied, "O Commander of the Faithful, I’ve heard that their lord is so attached to them that he can’t bear to be without them." The Caliph said, "Take ten thousand gold coins for each girl, which totals sixty thousand for all of them; go to his house and buy them." So Mohammed of Bassorah took the money and went to the Man of Al-Yaman, informing him of the Prince of True Believers' request. He agreed to sell them at that price to please the Caliph and sent them to Al-Maamun, who gave them a beautiful home and spent time with them as companions, marveling at their beauty, diversity, and excellent conversation. This went on for many days; however, after a while, when their former owner could no longer stand being apart from them, he wrote to the Commander of the Faithful expressing his deep longing for them and included, among other things, these couplets,
"Captured me six, all bright with youthful blee; * Then on all
six be best salams from me!
They are my hearing, seeing, very life; * My meat, my drink, my
joy, my jollity:
I'll ne'er forget the favours erst so charmed * Whose loss hath
turned my sleep to insomny:
Alack, O longsome pining and O tears! * Would I had farewelled
all humanity:
Those eyes, with bowed and well arched eyebrows[FN#386] dight, *
Like bows have struck me with their archery."
"Six of them captured me, all glowing with youthful beauty; * Then to all six, my best greetings!
They are my sight, my hearing, my very life; * My food, my drink, my joy, my happiness:
I will never forget the kindness that once enchanted me * Whose loss has turned my sleep into insomnia:
Oh, the long, painful yearning and the tears! * I wish I had said goodbye to all humanity:
Those eyes, with beautifully shaped and arched eyebrows, * Have shot me with their archery like bows."
Now when the letter came to the hands of Al-Maamun, he robed the six damsels in rich raiment; and, giving them threescore thousand dinars, sent them back to their lord who joyed in them with exceeding joy[FN#387] (more especially for the monies they brought him), and abode with them in all the comfort and pleasance of life, till there came to them the Destroyer of delights and the Severer of societies. And men also recount the tale of
Now when the letter reached Al-Maamun, he dressed the six young women in fine clothing and, giving them sixty thousand dinars, sent them back to their lord, who welcomed them with great joy (especially for the money they brought him). He enjoyed their company and the comforts of life until the arrival of the Destroyer of Delights and the Severer of Societies. And people also tell the story of
HARUN AL-RASHID AND THE DAMSEL AND ABU NOWAS.
The Caliph, Commander of the Faithful, Harun al-Rashid, being one night exceedingly restless and thoughtful with sad thought, rose from his couch and walked about the by-ways of his palace, till he came to a chamber, over whose doorway hung a curtain. He raised that curtain and saw, at the upper end of the room, a bedstead whereon lay something black, as it were a man asleep, with a wax taper on his right hand and another on his left; and as the Caliph stood wondering at the sight, behold, he remarked a flagon full of old wine whose mouth was covered by the cup. The Caliph wondered even more at this, saying, "How came this black by such wine-service?" Then, drawing near the bedstead, he found that it was a girl lying asleep there, curtained by her hair; so he uncovered her face and saw that it was like the moon, on the night of his fulness.[FN#388] So the Caliph filled himself a cup of wine and drank it to the roses of her cheeks; and, feeling inclined to enjoy her, kissed a mole on her face, whereupon she started up from sleep, and cried out, "O Trusted of Allah,[FN#389] what may this be?" Replied he, "A guest who knocketh at thy door, hoping that thou wilt give him hospitality till the dawn;" and she answered; "Even so! I will serve him with my hearing and my sight." So she brought forward the wine and they drank together, after which she took the lute and tuning the strings, preluded in one-and-twenty modes, then returning to the first, played a lively measure and sang these couplets,
The Caliph, Commander of the Faithful, Harun al-Rashid, was feeling restless and troubled one night. He got up from his couch and wandered through the corridors of his palace until he reached a room with a curtain hanging over the doorway. He lifted the curtain and saw a bed at the far end of the room, where something black was lying, as if a man were asleep, with a candle on each side. As the Caliph stood there, surprised by the sight, he noticed a bottle of old wine with a cup covering its opening. Curiosity grew, and he wondered, "How did this person come to have such a fine arrangement for wine?" Approaching the bed, he realized it was a girl sleeping, hidden by her hair. He pulled back her hair to reveal her face, which shone like the moon on its fullest night. The Caliph poured himself a cup of wine and drank it in honor of the roses on her cheeks. Feeling drawn to her, he kissed a mole on her face, causing her to wake up and exclaim, "O Trusted of Allah, what is this?" He replied, "A guest who knocks at your door, hoping for your hospitality until dawn." She answered, "Of course! I will serve you with all my senses." She then brought out the wine, and they drank together. After that, she took the lute, tuned the strings, played an introduction in twenty-one different modes, and returning to the first, played a lively tune and sang these couplets,
"The tongue of love from heart bespeaks my sprite, * Telling I
love thee with love infinite:
I have an eye bears witness to my pain, * And fluttering heart
sore hurt by parting-plight.
I cannot hide the love that harms my life; * Tears ever roll and
growth of pine I sight:
I knew not what love was ere loving thee; * But Allah's destiny
to all is dight."
"The language of love from my heart reveals my spirit, * Telling you
I love you with endless love:
I have an eye that shows my pain, * And a fluttering heart
sorely hurt by our separation.
I can't hide the love that hurts my life; * Tears keep falling and
I see the growth of pine:
I didn't know what love was before loving you; * But God's plan
is meant for everyone."
And when her verses were ended she said, "O Commander of the Faithful, I have been wronged!"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
And when she finished her verses, she said, "O Commander of the Faithful, I have been wronged!"—And Shahrazad noticed the break of dawn and stopped saying what she was allowed to say.
When it was the Three Hundred and Thirty-ninth Night,
When it was the 339th Night,
She said, It hath reached me, O auspicious King, that the damsel cried, "O Commander of the Faithful, I have been wronged!" Quoth he, "How so, and who hath wronged thee?" Quoth she "Thy son bought me awhile ago, for ten thousand dirhams, meaning to give me to thee; but thy wife, the daughter of thine uncle, sent him the said price and bade him shut me up from thee in this chamber." Whereupon said the Caliph, "Ask a boon of me," and she, "I ask thee to lie with me to-morrow night." Replied the Caliph, "Inshallah!" and leaving her, went away. Now as soon as it was morning, he repaired to his sitting-room and called for Abu Nowas, but found him not and sent his chamberlain to ask after him. The chamberlain found him in a tavern, pawned and pledged for a score of a thousand dirhams, which he had spent on a certain beardless youth, and questioned him of his case. So he told him what had betided him with the comely boy and how he had spent upon him a thousand silver pieces; whereupon quoth the chamberlain, "Show him to me; and if he be worth this, thou art excused." He answered, "Patience, and thou shalt see him presently.' As they were talking together, up came the lad, clad in a white tunic, under which was another of red and under this yet another black. Now when Abu Nowas saw him, he sighed a loud sigh and improvised these couplets,
She said, “It has come to my attention, O noble King, that the girl cried, ‘O Commander of the Faithful, I have been wronged!’ He asked, ‘How so, and who has wronged you?’ She replied, ‘Your son bought me some time ago for ten thousand dirhams, intending to give me to you; but your wife, the daughter of your uncle, sent him that amount and told him to keep me away from you in this chamber.’ The Caliph then said, ‘Ask anything of me,’ and she responded, ‘I ask you to spend the night with me tomorrow.’ The Caliph replied, ‘God willing!’ and left her. The next morning, he went to his sitting room and called for Abu Nowas, but he wasn’t there, so he sent his chamberlain to look for him. The chamberlain found him in a tavern, deeply in debt for a thousand dirhams he had spent on a handsome young man and asked him about his situation. Abu Nowas explained what had happened with the attractive boy and how he had spent a thousand silver coins on him; the chamberlain said, ‘Show him to me; if he’s worth that, then you’re off the hook.’ Abu Nowas said, ‘Just wait, and you’ll see him soon.’ While they were discussing this, the lad arrived, dressed in a white tunic, with a red one underneath, and yet another black one beneath that. When Abu Nowas saw him, he sighed deeply and spontaneously composed these verses,
"He showed himself in shirt of white, * With eyes and eyelids
languor-digit.
Quoth I, 'Doss pass and greet me not? * Though were thy greeting
a delight?
Blest He who clothed in rose thy cheeks, * Creates what wills He
by His might!'
Quoth he, 'Leave prate, forsure my Lord * Of works is wondrous
infinite:
My garment's like my face and luck; * All three are white on
white on white.'"
"He appeared in a white shirt, * With tired eyes and eyelids.
I asked, 'Do you not pass and greet me? * Would your greeting even
be a joy?
Blessed is He who gave color to your cheeks, * Creates what He wills
by His power!'
He replied, 'Stop talking, my Lord, * The works are truly
infinite:
My outfit is like my face and fortune; * All three are white on
white on white.'"
When the beardless one heard these words, he doffed the white tunic and appeared in the red; and when Abu Nowas saw him he redoubled in expressions of admiration and repeated these couplets,
When the young man heard these words, he took off the white tunic and put on the red one; and when Abu Nowas saw him, he was even more impressed and recited these lines,
"He showed in garb anemone-red, * A foeman 'friend' entitulиd:
Quoth I in marvel, 'Thou'rt full moon * Whose weed shames rose
however red:
Hath thy cheek stained it red, or hast * Dyed it in blood by
lovers bled?'
Quoth he, 'Sol gave me this for shirt * When hasting down the
West to bed
So garb and wine and hue of cheek * All three are red on red on
red.'"
"He appeared dressed in bright red, * A foe called 'friend':
I exclaimed in wonder, 'You’re like a full moon * Whose attire puts roses to shame
no matter how red:
Did your cheek stain it red, or have you * Dyed it in the blood of
lovers who’ve bled?'
He responded, 'The sun gave me this shirt * As it hurried down the
West to sleep
So outfit, wine, and the color of my cheek * All three are red on red on
red.'"
And when the verses came to an end, the beardless one doffed the red tunic and stood in the black; and, when Abu Nowas saw him, he redoubled in attention to him and versified in these couplets,
And when the verses finished, the young man took off the red tunic and stood in the black; and when Abu Nowas saw him, he focused even more on him and created these couplets,
"He came in sable-huиd sacque * And shone in dark men's heart to
rack:
Quoth I, 'Doss pass and greet me not? * Joying the hateful
envious pack?
Thy garment's like thy locks and like * My lot, three blacks on
black on black.'"
"He walked in wearing a dark coat * And shone in the hearts of dark men to
torture:
I asked, 'Do you pass by and not greet me? * Enjoying the hateful
jealous crowd?
Your outfit is like your hair and like * My situation, three blacks on
black on black.'"
Seeing this state of things and understanding the case of Abu Nowas and his love-longing, the Chamberlain returned to the Caliph and acquainted him therewith; so he bade him pouch a thousand dirhams and go and take him out of pawn. Thereupon the Chamberlain returned to Abu Nowas and, paying his score, carried him to the Caliph, who said, "Make me some verses containing the words, O Trusted of Allah, what may this be?" Answered he, "I hear and I obey, O Commander of the Faithful."—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
Seeing this situation and understanding Abu Nowas and his longing for love, the Chamberlain went back to the Caliph and informed him about it. The Caliph then instructed him to take a thousand dirhams and go to redeem him from pawn. The Chamberlain went back to Abu Nowas, paid what he owed, and brought him to the Caliph, who said, "Create some verses that include the words, O Trusted of Allah, what could this be?" He replied, "I hear and I obey, O Commander of the Faithful." — And Shahrazad noticed the dawn of day and stopped saying her allowed words.
When it was the Three Hundred and Fortieth Night,
When it was the Three Hundred and Fortieth Night,
She said, it hath reached me, O auspicious King, that Abu Nowas answered, "I hear and I obey, O Commander of the Faithful!" and forthwith he improvised these couplets,
She said, "I've heard, O fortunate King, that Abu Nowas responded, 'I hear and I obey, O Commander of the Faithful!'" and immediately he made up these lines,
"Long was my night for sleepless misery; * Weary of body and of
thought ne'er free:
I rose and in my palace walked awhile, * Then wandered thro' the
halls of Haremry:
Till chanced I on a blackness, which I found * A white girl hid
in hair for napery:
Here to her for a moon of brightest sheen! * Like willow-wand and
veiled in pudency:
I quaffed a cup to her; then drew I near, * And kissed the
beauty-spot on cheek had she:
She woke astart, and in her sleep's amaze, * Swayed as the
swaying branch in rain we see;
Then rose and said to me, 'O Trusted One * Of Allah, O Amin, what
may this be?
Quoth I, 'A guest that cometh to thy tents * And craves till morn
thy hospitality.'
She answered, 'Gladly I, my lord, will grace * And honour such a
guest with ear and eye.'"
"Long was my night filled with sleepless misery; * Weary in body and never free in thought:
I got up and walked around my palace for a while, * Then wandered through the halls of the Harem:
Until I came across a darkness, where I found * A white girl hiding, her hair like fine linen:
Here she was, under a moon of the brightest light! * Like a willow branch, she was veiled in modesty:
I raised a cup to her; then I moved closer, * And kissed the beauty mark on her cheek:
She awoke startled, and in her sleep's confusion, * Swayed like a swaying branch in the rain we see;
Then she got up and said to me, 'O Trusted One * Of Allah, O Amin, what could this be?
I replied, 'A guest who has come to your tents * And asks for your hospitality until morning.'
She answered, 'Gladly I, my lord, will honor * And cherish such a guest with my attention and care.'"
Cried the Caliph, "Allah strike thee dead! it is as if thou hadst been present with us.''[FN#390] Then he took him by the hand and carried him to the damsel and, when Abu Nowas saw her clad in a dress and veil of blue, he expressed abundant admiration and improvised these couplets,
Cried the Caliph, "God strike you dead! It's like you were actually here with us.''[FN#390] Then he took him by the hand and brought him to the girl, and when Abu Nowas saw her dressed in a blue gown and veil, he expressed immense admiration and spontaneously created these couplets,
"Say to the pretty one in veil of blue, * 'By Allah, O my life,
have ruth on dole!
For, when the fair entreats her lover foul, * Sighs rend his
bosom and bespeak his soul
By charms of thee and whitest cheek I swear thee, * Pity a heart
for love lost all control
Bend to him, be his stay 'gainst stress of love, * Nor aught
accept what saith the ribald fool.'"
"Say to the beautiful one in a blue veil, * 'By God, my life,
have compassion on the distressed!
For when the lovely one speaks harshly to her lover, * Sighs tear his
heart and call to his soul
By your charms and your fair cheek, I swear to you, * Have mercy on a heart
that has lost all self-control
Support him, be his strength against the struggles of love, * And don’t
listen to what the crude fool says.'"
Now when he ended his verse, the damsel set wine before the Caliph; and, taking the lute, played a lively measure and sang these couplets,
Now that he finished his verse, the girl served wine to the Caliph; then, picking up the lute, she played a lively tune and sang these couplets,
"Wilt thou be just to others in thy love, and do * Unright, and
put me off, and take new friend in lieu?
Had lovers Kazi unto whom I might complain * Of thee, he'd
peradventure grant the due I sue:
If thou forbid me pass your door, yet I afar * Will stand, and
viewing you waft my salams to you!"
"Will you be fair to others in your love, and do wrong to me, putting me aside and taking a new friend instead? If there were lovers among whom I could complain about you, maybe they would grant the justice I seek. If you forbid me from passing by your door, I'll still stand at a distance, and while watching you, I'll send my greetings!"
The Caliph bade her ply Abu Nowas with wine, till he lost his right senses, thereupon he gave him a full cup, and he drank a draught of it and held the cup in his hand till he slept. Then the Commander of the Faithful bade the girl take the cup from his grasp and hide it; so she took it and set it between her thighs, moreover he drew his scymitar and, standing at the head of Abu Nowas, pricked him with the point; whereupon he awoke and saw the drawn sword and the Caliph standing over him. At this sight the fumes of the wine fled from his head and the Caliph said to him, "Make me some verses and tell me therein what is become of thy cup; or I will cut off thy head." So he improvised these couplets,
The Caliph ordered her to get Abu Nowas drunk on wine until he lost his senses. She served him a full cup, and he took a drink, holding the cup in his hand until he fell asleep. Then the Commander of the Faithful told the girl to take the cup from him and hide it; she did so, placing it between her thighs. Meanwhile, he drew his sword and, standing over Abu Nowas, pricked him with the tip. Abu Nowas woke up to see the sword drawn and the Caliph standing above him. At that sight, the effects of the wine cleared from his mind, and the Caliph said to him, "Create some verses for me and tell me what’s happened to your cup; otherwise, I will behead you." So he quickly composed these lines,
"My tale, indeed, is tale unlief; * 'Twas yonder fawn who play'd
the thief!
She stole my cup of wine, before * The sips and sups had dealt
relief,
And hid it in a certain place, * My heart's desire and longing
grief.
I name it not, for dread of him * Who hath of it command-in-
chief."
"My story, really, is quite unbelievable; * It was that fawn over there that acted
like a thief!
She took my cup of wine, before * The sips and drinks had brought
relief,
And hid it in a certain spot, * My heart's desire and longing
grief.
I won't say where, for fear of him * Who has authority over it all.
Quoth the Caliph, "Allah strike thee dead![FN#391] How knewest thou that? But we accept what thou sayst." Then he ordered him a dress of honour and a thousand dinars, and he went away rejoicing. And among tales they tell is one of
Quoth the Caliph, "May Allah strike you dead![FN#391] How did you know that? But we accept what you say." Then he ordered a ceremonial outfit and a thousand dinars for him, and he left feeling very happy. Among the stories they tell is one of
THE MAN WHO STOLE THE DISH OF GOLD WHEREIN THE DOG ATE.
Sometime erst there was a man, who had accumulated debts, and his case was straitened upon him, so that he left his people and family and went forth in distraction; and he ceased not wandering on at random till he came after a time to a city tall of walls and firm of foundations. He entered it in a state of despondency and despair, harried by hunger and worn with the weariness of his way. As he passed through one of the main streets, he saw a company of the great going along; so he followed them till they reached a house like to a royal-palace. He entered with them, and they stayed not faring forwards till they came in presence of a person seated at the upper end of a saloon, a man of the most dignified and majestic aspect, surrounded by pages and eunuchs, as he were of the sons of the Wazirs.When he saw the visitors, he rose to greet them and received them with honour; but the poor man aforesaid was confounded at his own boldness, when beholding——And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Once upon a time, there was a man who had racked up a lot of debt, and his situation became so dire that he left his family behind and wandered off in distress. He kept wandering aimlessly until he eventually arrived at a city with tall walls and strong foundations. He entered feeling hopeless and despairing, tormented by hunger and exhausted from his journey. As he walked through one of the main streets, he saw a group of important people passing by, so he decided to follow them until they reached a house that looked like a royal palace. He went in with them, and they didn’t stop moving forward until they stood before a man sitting at the head of a large hall, someone with a dignified and impressive presence, surrounded by attendants and eunuchs, as if he were one of the sons of the ministers. When the man saw the visitors, he stood up to greet them and welcomed them with respect; however, the poor man felt overwhelmed by his own audacity when he saw——And Shahrazad noticed the break of dawn and stopped telling her allowed tale.
When it was the Three Hundred and Forty-first Night,
When it was the 341st Night,
She said, It hath reached me, O auspicious King, that the poor man aforesaid was confounded at his own boldness, when beholding the goodliness of the place and the crowd of servants and attendants; so drawing back, in perplexity and fear for his life sat down apart in a place afar off. where none should see him. Now it chanced that whilst he was sitting, behold, in came a man with four sporting-dogs, whereon were various kinds of raw silk and brocade[FN#392] and wearing round their necks collars of gold with chains of silver, and tied up each dog in a place set privy for him; after which he went out and presently returned with four dishes of gold, full of rich meats, which he set severally before the dogs, one for each. Then he went away and left them, whilst the poor man began to eye the food, for stress of hunger, and longed to go up to one of the dogs and eat with him, but fear of them withheld him. Presently, one of the dogs looked at him and Allah Almighty inspired the dog with a knowledge of his case; so he drew back from the platter and signed to the man, who came and ate till he was filled. Then he would have withdrawn, but the dog again signed to him to take for himself the dish and what food was left in it, and pushed it towards him with his fore-paw. So the man took the dish and leaving the house, went his way, and none followed him. Then he journeyed to another city where he sold the dish and buying with the price a stock-in-trade, returned to his own town. There he sold his goods and paid his debts; and he throve and became affluent and rose to perfect prosperity. He abode in his own land; but after some years had passed he said to himself, "Needs must I repair to the city of the owner of the dish, and, carry him a fit and handsome present and pay him the money-value of that which his dog bestowed upon me." So he took the price of the dish and a suitable gift; and, setting out, journeyed day and night, till he came to that city; he entered it and sought the place where the man lived; but he found there naught save ruins mouldering in row and croak of crow, and house and home desolate and all conditions in changed state. At this, his heart and soul were troubled, and he repeated the saying of him who saith,
She said, "I've heard, O great King, that the poor man mentioned earlier was overwhelmed by his own boldness when he saw the beauty of the place and the crowd of servants and attendants. Feeling confused and fearful for his life, he stepped back and sat down far away where no one could see him. While he was sitting there, a man entered with four sporting dogs dressed in different kinds of raw silk and brocade, wearing gold collars with silver chains. He tied each dog in a special spot just for them, then went out and soon returned with four gold dishes filled with delicious food, placing one dish in front of each dog. After that, he walked away and left them. The poor man began to eye the food, feeling desperate from hunger, and longed to approach one of the dogs and eat with him, but fear held him back. Then, one of the dogs looked at him, and Allah Almighty inspired the dog to understand his situation; so the dog withdrew from the platter and gestured to the man, who came over and ate until he was full. When he thought about leaving, the dog again signaled him to take the dish and whatever food was left. The dog nudged it toward him with his paw. So, the man took the dish and, leaving the house, went his way without anyone following him. He then traveled to another city, sold the dish, and used the money to buy goods, returning to his own town. There, he sold his goods, paid off his debts, and thrived, becoming wealthy and achieving great success. He stayed in his homeland, but after some years, he thought to himself, 'I need to go to the city of the dish's owner, bring him a fine gift, and repay him for what his dog gave me.' So he took the value of the dish and a suitable present, and after a journey that lasted day and night, he arrived in the city. He entered and searched for the man’s home, but all he found was decay and ruins, with the cawing of crows, deserted houses, and a changed landscape. This troubled his heart and soul, and he repeated the words of someone who says,"
"Void are the private rooms of treasury: * As void were hearts of
fear and piety:
Changed is the Wady nor are its gazelles * Those fawns, nor sand-
hills those I wont to see."
"Empty are the private rooms of the treasury: * As empty were the hearts of
fear and devotion:
The valley has changed, and so have its gazelles * Those fawns, nor sand-
hills those I used to see."
And that of another,
And that of another,
"In sleep came Su'adб's[FN#393] shade and wakened me * Near dawn,
when comrades all a-sleeping lay:
But waking found I that the shade was fled, * And saw air empty
and shrine far away."
"In my sleep, Su'ad's spirit came and woke me * just before dawn,
when all my friends were still asleep:
But when I woke, I discovered the spirit had gone, * and saw only empty air
and the shrine far away."
Now when the man saw these mouldering ruins and witnessed what the hand of time had manifestly done with the place, leaving but traces of the substantial-things that erewhiles had been, a little reflection made it needless for him to enquire of the case; so he turned away. Presently, seeing a wretched man, in a plight which made him shudder and feel goose-skin, and which would have moved the very rock to rush, he said to him, "Ho thou! What have time and fortune done with the lord of this place? Where are his lovely faces, his shining full moons and splendid stars; and what is the cause of the ruin that is come upon his abode, so that nothing save the walls thereof remain?" Quoth the other, "He is the miserable thou seest mourning that which hath left him naked. But knowest thou not the words of the Apostle (whom Allah bless and keep!), wherein is a lesson to him who will learn by it and a warning to whoso will be warned thereby and guided in the right way, 'Verily it is the way of Allah Almighty to raise up nothing of this world, except He cast it down again?'[FN#394] If thou question of the cause of this accident, indeed it is no wonder, considering the chances and changes of Fortune. I was the lord of this place and I builded it and founded it and owned it; and I was the proud possessor of its full moons lucent and its circumstance resplendent and its damsels radiant and its garniture magnificent, but Time turned and did away from me wealth and servants and took from me what it had lent (not given); and brought upon me calamities which it held in store hidden. But there must needs be some reason for this thy question: so tell it me and leave wondering." Thereupon, the man who had waxed wealthy being sore concerned, told him the whole story, and added, "I have brought thee a present, such as souls desire, and the price of thy dish of gold which I took; for it was the cause of my affluence after poverty, and of the replenishment of my dwelling-place, after desolation, and of the dispersion of my trouble and straitness." But the man shook his head, and weeping and groaning and complaining of his lot answered, "Ho thou! methinks thou art mad; for this is not the way of a man of sense. How should a dog of mine make generous gift to thee of a dish of gold and I meanly take back the price of what a dog gave? This were indeed a strange thing! Were I in extremest unease and misery, by Allah, I would not accept of thee aught; no, not the worth of a nail-paring! So return whence thou camest in health and safety."[FN#395] Whereupon the merchant kissed his feet and taking leave of him, returned whence he came, praising him and reciting this couplet,
Now when the man saw these crumbling ruins and realized what time had clearly done to the place, leaving only remnants of what had once been substantial, he didn't need to ask what had happened; instead, he turned away. Soon after, he came across a miserable man in a state that made him shudder and feel goosebumps, a sight that would have moved even a rock. He asked the man, "Hey you! What has time and fortune done to the lord of this place? Where are his beautiful ones, his shining moons and bright stars? What caused the ruin of his home, so that only the walls remain?" The other replied, "He is the miserable one you see, mourning what has left him bare. But don't you know the words of the Apostle (may Allah bless and keep him!), which offer a lesson for those who wish to learn and a warning for those who want guidance: ‘It is the way of Allah Almighty to raise nothing from this world unless He brings it down again?’ If you want to know the reason for this disaster, it's not surprising given the ups and downs of fortune. I was the lord of this place; I built it, established it, and owned it. I was the proud owner of its shining moons, its splendid surroundings, radiant maidens, and magnificent decorations, but time took away my wealth and servants and stripped me of what it had lent (not given). It brought upon me hidden calamities it had stored away. But there must be a reason for your question; so tell me and stop wondering." Then the wealthy man, feeling very concerned, told him the whole story and added, "I have brought you a gift that souls desire, and the price of the gold dish I took; for it was the reason for my wealth after poverty, the restoration of my home after desolation, and the relief of my troubles and hardships." But the man shook his head and, weeping, groaning, and lamenting his fate, replied, "Hey! I think you’re mad; this isn’t how a sensible person acts. How could a dog of mine generously give you a gold dish, and I meekly take back the price of what a dog gave? That would indeed be strange! Even if I were in the greatest distress and misery, by Allah, I wouldn’t accept anything from you; not even the worth of a nail clipping! So go back from where you came, in health and safety." Then the merchant kissed his feet and, taking his leave, returned the way he came, praising him and reciting this couplet,
"Men and dogs together are all gone by, * So peace be with all of them! dogs and men!'
"Men and dogs are all gone now, so peace be with all of them! Dogs and men!"
And Allah is All knowing! Again men tell the tale of
And God knows everything! Again, people share the story of
THE SHARPER OF ALEXANDRIA AND THE CHIEF OF POLICE.
There was once in the coast-fortress of Alexandria, a Chief of Police, Husбm al-Din highs, the sharp Scymitar of the Faith. Now one night as he sat in his seat of office, behold, there came in to him a trooper-wight who said, "Know, O my lord the Chief, that I entered your city this night and alighted at such a khan and slept there till a third part of the night was past when I awoke and found my saddle-bags sliced open and a purse of a thousand gold pieces stolen from them." No sooner had he done speaking than the Chief summoned his chief officials and bade them lay hands on all in the khan and clap them in limbo till the morning; and on the morrow, he caused bring the rods and whips used in punishment, and, sending for the prisoners, was about to flog them till they confessed in the presence of the owner of the stolen money when, lo! a man broke through the crowd till he came up to the Chief of Police,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
There was once a Chief of Police, Husбm al-Din, known as the sharp Scymitar of the Faith, in the coastal fortress of Alexandria. One night, while he was sitting in his office, a soldier came in and said, "My lord the Chief, I arrived in your city tonight and stayed at a khan. I slept there until a third of the night had passed, when I woke up to find my saddle-bags slashed open and a purse with a thousand gold pieces stolen from them." As soon as he finished speaking, the Chief called in his top officials and ordered them to detain everyone in the khan and keep them locked up until morning. The next day, he had them bring out the rods and whips used for punishment and sent for the prisoners, intending to flog them until they confessed in front of the owner of the stolen money. Just then, a man pushed through the crowd and approached the Chief of Police—and Shahrazad noticed the dawn was breaking and stopped telling her story.
When it was the Three Hundred and Forty-second Night,
When it was the Three Hundred and Forty-second Night,
She said, It hath reached me, O auspicious King, that the Chief was about to flog them when lo! a man broke through the crowd till he came up to the Chief of Police and the trooper and said; "Ho! Emir, let these folk go, for they are wrongously accused. It was I who robbed this trooper, and see, here is the purse I stole from his saddle-bags." So saying, he pulled out the purse from his sleeve and laid it before Husam al-Din, who said to the soldier, "Take thy money and pouch it; thou now hast no ground of complaint against the people of the khan." Thereupon these folk and all who were present fell to praising the thief and blessing him; but he said, "Ho! Emir, the skill is not in that I came to thee in person and brought thee the purse; the cleverness was in taking it a second time from this trooper." Asked the Chief, "And how didst thou do to take it, O sharper?"; and the robber replied, "O Emir, I was standing in the Shroff's[FN#396] bazar at Cairo, when I saw this soldier receive the gold in change and put it in yonder purse; so I followed him from by-street to by- street, but found no occasion of stealing it. Then he travelled from Cairo and I followed him from town to town, plotting and planning by the way to rob him, but without avail, till he entered this city and I dogged him to the khan. I took up my lodging beside him and watched him till he fell asleep and I heard him sleeping; when I went up to him softly, softly; and I slit open his saddle-bags with this knife, and took the purse in the way I am now taking it." So saying, he put out his hand and took the purse from before the Chief of Police and the trooper, both of whom, together with the folk, drew back watching him and thinking he would show them how he took the purse from the saddle-bags. But, behold! he suddenly broke into a run and threw himself into a pool of standing water[FN#397] hard by. So the Chief of the Police shouted to his officers, "Stop thief!" and many made after him; but before they could doff their clothes and descend the steps, he had made off; and they sought for him, but found him not; for that the by-streets and lanes of Alexandria all communicate. So they came back without bringing the purse; and the Chief of Police said to the trooper, "Thou hast no demand upon the folk; for thou fondest him who robbed thee and receivedst back thy money, but didst not keep it." So the trooper went away, having lost his money, whilst the folk were delivered from his hands and those of the Chief of Police, and all this was of the favour of Almighty Allah.[FN#398] And they also tell the tale of
She said, "I've heard, O great King, that the Chief was about to whip them when suddenly a man pushed through the crowd until he reached the Chief of Police and the soldier. He said, 'Hey! Emir, let these people go; they are wrongly accused. I’m the one who robbed this soldier, and look, here’s the purse I took from his saddle-bags.' As he spoke, he pulled the purse out from his sleeve and placed it before Husam al-Din, who told the soldier, 'Take your money and put it away; you have no reason to complain about the people at the inn.' Then both the accused and everyone present began to praise the thief and bless him. But he said, 'Hey! Emir, the skill isn't that I came to you in person with the purse; the cleverness was in stealing it a second time from this soldier.' The Chief asked, 'And how did you manage to take it, O trickster?' The robber replied, 'O Emir, I was standing in the currency exchange bazaar in Cairo when I saw this soldier receive gold as change and put it into that purse. I followed him from street to street but couldn’t find a chance to steal it. Then he left Cairo, and I trailed him from town to town, plotting and scheming to rob him, but to no avail, until he entered this city and I followed him to the inn. I checked in next to him and watched until he fell asleep and I heard him snoozing. Then I quietly approached him, took this knife, slit open his saddle-bags, and took the purse as I’m doing now.' Saying this, he reached out and took the purse from before the Chief of Police and the soldier, both of whom, along with the crowd, stepped back, expecting him to show them how he had taken the purse from the saddle-bags. But suddenly, he broke into a run and jumped into a nearby pool of still water. The Chief of Police shouted to his officers, 'Stop that thief!' and many chased after him, but before they could remove their clothes and go down the steps, he had escaped. They searched for him but couldn’t find him, for the back streets and alleys of Alexandria are all interconnected. So they returned empty-handed without the purse, and the Chief of Police told the soldier, 'You have no claim against these people; you found the one who robbed you and got your money back, but you didn’t keep it.' So the soldier left, having lost his money, while the people were freed from his and the Chief of Police's grasp, and all of this was thanks to the favor of Almighty Allah." And they also tell the tale of...
AL-MALIK AL-NASIR AND THE THREE CHIEFS OF POLICE.
Once upon a time Al-Malik al-Nбsir[FN#399] sent for the Wбlis or Chiefs of Police of Cairo, Bulak, and Fostat[FN#400] and said to them, "I desire each of you to recount me the marvellousest thing that hath befallen him during his term of office."—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Once upon a time, Al-Malik al-Nasir sent for the police chiefs of Cairo, Bulak, and Fostat and said to them, "I want each of you to tell me the most amazing thing that has happened to you during your time in office."—And Shahrazad saw the dawn breaking and stopped her permitted story.
When it was the Three Hundred and Forty-third Night,
When it was the 343rd Night,
She said, It hath reached me, O auspicious King, that quoth Al-Malik al-Nasir to the three Walis, "I desire each of you to recount me the marvellousest thing which hath befallen him during his term of office." So they answered, "We hear and we obey." Then said the Chief of the Police of Cairo, "Know thou, O our lord the Sultan, the most wonderful thing that befel me, during my term of office, was on this wise:" and he began
She said, "I've heard, O great King, that Al-Malik al-Nasir asked the three Walis, 'I want each of you to tell me the most amazing thing that has happened to you during your time in office.' So they replied, 'We hear and we obey.' Then the Chief of Police in Cairo said, 'Know this, O our lord the Sultan, the most incredible thing that happened to me during my time in office was like this:' and he started
The Story of the Chief of Police of Cairo.
"There were in this city two men of good repute fit to bear witness[FN#401] in matters of murder and wounds; but they were both secretly addicted to intrigues with low women and to wine- bibbing and to dissolute doings, nor could I succeed (do what I would) in bringing them to book, and I began to despair of success. So I charged the taverners and confectioners and fruiterers and candle-chandlers and the keepers of brothels and bawdy houses to acquaint me of these two good men whenever they should anywhere be engaged in drinking or other debauchery, or together or apart; and ordered that, if they both or if either of them bought at their shops aught for the purpose of wassail and carousel, the vendors should not conceal-it from me. And they replied, 'We hear and obey.' Presently it chanced that one night, a man came to me and said, 'O my master, know that the two just men, the two witnesses, are in such a street in such a house, engaged in abominable wickedness.' So I disguised myself, I and my body-servant, and ceased not trudging till I came to the house and knocked at the door, whereupon a slave-girl came out and opened to me, saying, 'Who art thou?' I entered without answering her and saw the two legal-witnesses and the house-master sitting, and lewd women by their side and before them great plenty of wine. When they saw me, they rose to receive me, and made much of me, seating me in the place of honour and saying to me, 'Welcome for an illustrious guest and well come for a pleasant cup- companion!' And on this wise they met me without showing a sign of alarm or trouble. Presently, the master of the house arose from amongst us and went out and returned after a while with three hundred dinars, when the men said to me, without the least fear, 'Know, O our lord the Wali, it is in thy power to do even more than disgrace and punish us; but this will bring thee in return nothing but weariness: so we reck thou wouldest do better to take this much money and protect us; for Almighty Allah is named the Protector and loveth those of His servants who protect their Moslem neighbours; and thou shalt have thy reward in this world and due recompense in the world to come.' So I said to myself, 'I will take the money and protect them this once, but, if ever again I have them in my power, I will take my wreak of them;' for, you see, the money had tempted me. Thereupon I took it and went away thinking that no one would know it; but, next day, on a sudden one of the Kazi's messengers came to me and said to me, 'O Wali, be good enough to answer the summons of the Kazi who wanteth thee.' So I arose and accompanied him, knowing not the meaning of all this; and when I came into the judge's presence, I saw the two witnesses and the master of the house, who had given me the money, sitting by his side. Thereupon this man rose and sued me for three hundred dinars, nor was it in my power to deny the debt; for he produced a written obligation and his two companions, the legal witnesses, testified against me that I owed the amount. Their evidence satisfied the Kazi and he ordered me to pay the sum, nor did I leave the Court till they had of me the three hundred gold pieces. So I went away, in the utmost wrath and shame, vowing mischief and vengeance against them and repenting that I had not punished them. Such, then is the most remarkable event which befel me during my term of office." Thereupon rose the Chief of the Bulak Police and said, "As for me, O our lord the Sultan, the most marvellous thing that happened to me, since I became Wali, was as follows:" and he began
"There were two reputable men in this city who were qualified to testify in cases of murder and injury; however, both secretly indulged in schemes with low women, heavy drinking, and immoral activities. No matter how hard I tried, I was unable to hold them accountable, and I started to lose hope. So, I instructed the tavern owners, confectioners, fruit sellers, candle makers, and the operators of brothels to notify me whenever they saw these two good men engaged in drinking or debauchery, whether together or separately; and I ordered that if either of them bought anything from their shops for the purpose of partying or revelry, the vendors should inform me. They replied, 'We understand and will obey.' Soon enough, one night, a man approached me and said, 'Oh my master, you should know that the two just men, the two witnesses, are in a certain street at a certain house, involved in terrible wrongdoing.' So, I disguised myself along with my servant and continued walking until I reached the house and knocked on the door. A slave girl answered and asked, 'Who are you?' I entered without answering her and saw the two legal witnesses and the house owner sitting with lascivious women around them and plenty of wine before them. When they noticed me, they stood to welcome me, treating me warmly, and offered me a seat of honor while saying, 'Welcome, esteemed guest, and glad to have you as a drinking companion!' They greeted me without showing any signs of worry or disturbance. Eventually, the house master got up and left, returning after a while with three hundred dinars. They said to me, without any fear, 'You, our lord the Wali, could disgrace and punish us, but this would only bring you exhaustion in return. So, we think it better for you to take this money and protect us; for Almighty Allah is known as the Protector and loves those servants who safeguard their Muslim neighbors. You will be rewarded in this world and receive recompense in the hereafter.' I thought to myself, 'I will take the money and protect them this once, but if I ever catch them again, I will take my revenge on them.' The money had tempted me. So, I took the money and left, thinking that no one would find out. But the next day, suddenly, one of the Kazi's messengers came to me and said, 'Oh Wali, please respond to the Kazi's summons.' I stood up and followed him, unsure of what was happening. When I entered the judge's presence, I saw the two witnesses and the house owner, who had given me the money, sitting beside him. The house owner then got up and demanded three hundred dinars from me, which I couldn't deny; he produced a written document, and his two companions, the legal witnesses, testified against me that I owed him the amount. Their evidence convinced the Kazi, and he ordered me to pay the sum. I didn’t leave the court until I handed over the three hundred gold pieces. I walked away, filled with anger and shame, plotting revenge against them and regretting that I hadn’t punished them. This was the most remarkable event that happened to me during my time in office." Then the Chief of the Bulak Police stood up and said, "As for me, oh our lord the Sultan, the most astonishing thing that occurred to me since I became Wali was as follows:" and he began.
The Story of the Chief of the Bulak Police.
"I was once in debt to the full amount of three hundred thousand gold pieces;[FN#402] and, being distressed thereby, I sold all that was behind me and what was before me and all I hent in hand, but I could collect no more than an hundred thousand dinars"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
"I was once in debt for a total of three hundred thousand gold pieces;[FN#402] and, feeling overwhelmed by this, I sold everything I had, both what was in the past and what was to come, as well as everything I had in my hands, but I could only gather a hundred thousand dinars."—And Shahrazad noticed the break of day and stopped her story at the allowed moment.
When it was the Three Hundred and Forty-fourth Night,
When it was the 344th Night,
She said, It hath reached me, O auspicious King, that the Wali of Bulak continued: "So I sold all that was behind and before me, but could collect no more than an hundred thousand dinars and remained in great perplexity. Now one night, as I sat at home in this state, behold, there came a knocking; so I said to one of my servants, 'See who is at the door.' He went out and returned, wan of face, changed in countenance and with his side-muscles a- quivering; so I asked him, 'What aileth thee?'; and he answered, 'There is a man at the door; he is half naked, clad in skins, with sword in hand and knife in girdle, and with him are a company of the same fashion and he asketh for thee.' So I took my sword and going out to see who these were, behold, I found them as the boy had reported and said to them, 'What is your business?' They replied, 'Of a truth we be thieves and have done fine work this night; so we appointed the swag to thy use, that thou mayst pay therewith the debts which sadden thee and deliver thee from thy distress.' Quoth I, 'Where is the plunder?'; and they brought me a great chest, full of vessels of gold and silver; which when I saw, I rejoiced and said to myself, 'Herewith I will settle all claims upon me and there will remain as much again.' So I took the money and going inside said in my mind, 'It were ignoble to let them fare away empty-handed.' Whereupon I brought out the hundred thousand dinars I had by me and gave it to them, thanking them for their kindness; and they pouched the monies and went their way, under cover of the night so that none might know of them. But when morning dawned I examined the contents of the chest, and found them copper and tin[FN#403] washed with gold worth five hundred dirhams at the most; and this was grievous to me, for I had lost what monies I had and trouble was added to my trouble. Such, then, is the most remarkable event which befel me during my term of office." Then rose the Chief of the Police of Old Cairo and said, "O our lord the Sultan, the most marvellous thing that happened to me, since I became Wali, was on this wise;" and he began
She said, "I’ve heard, O fortunate King, that the Wali of Bulak went on: 'So I sold everything I had, but could only gather a hundred thousand dinars and was left in great confusion. One night, as I sat at home feeling this way, suddenly there was a knock at the door; so I told one of my servants, 'Go see who’s at the door.' He went out and came back looking pale, his face changed and his muscles trembling; so I asked him, 'What’s wrong with you?' He replied, 'There’s a man at the door; he’s half-naked, wearing skins, with a sword in one hand and a knife at his side, and he has a group of people with him who look the same. He’s asking for you.' I took my sword and went out to see who they were, and indeed, I found them as the boy had described. I asked them, 'What do you want?' They answered, 'We’re thieves and we’ve had a successful night; we decided to share our loot with you so you can settle your debts and relieve your distress.' I asked, 'Where’s the loot?' and they brought me a large chest filled with gold and silver items. When I saw it, I was overjoyed and thought to myself, 'I’ll pay off all my debts and still have plenty left over.' So I took the money and went back inside, thinking, 'It would be wrong to let them leave empty-handed.' I then took the hundred thousand dinars I had and gave it to them, thanking them for their generosity; they accepted the money and left quickly so that no one would notice them. But when morning came, I opened the chest and discovered the contents were actually copper and tin covered in a thin layer of gold worth at most five hundred dirhams. This was a heavy blow because I had lost all my money and my troubles only increased. Such was the most remarkable incident that occurred to me during my time in office.' Then the Chief of the Police of Old Cairo stood up and said, 'O our lord the Sultan, the most astonishing thing that happened to me since I became Wali was as follows;’ and he began."
The Story of the Chief of the Old Cairo Police.
"I once hanged ten thieves each on his own gibbet, and especially charged the guards to watch them and hinder the folk from taking any one of them down. Next morning when I came to look at them, I found two bodies hanging from one gallows and said to the guards, 'Who did this, and where is the tenth gibbet?' But they denied all knowledge of it, and I was about to beat them till they owned the truth, when they said, 'Know, O Emir, that we fell asleep last night, and when we awoke, we found that some one had stolen one of the bodies, gibbet and all; so we were alarmed and feared thy wrath. But, behold, up came a peasant-fellow driving his ass; whereupon we laid hands on him and killed him and hanged his body upon this gallows, in the stead of the thief who had been stolen.'[FN#404] Now when I heard this, I marvelled and asked them, 'What had he with him?'; and they answered, 'He had a pair of saddle-bags on the ass.' Quoth I, 'What was in them?'; quoth they, 'We know not.' So I said, 'Bring them hither;' and when they brought them to me I bade open them, behold, therein was the body of a murdered man, cut in pieces. Now as soon as I saw this, I marvelled at the case and said in myself, 'Glory to God! The cause of the hanging of this peasant was none other but his crime against this murdered man; and thy Lord is not unjust towards His servants.'"[FN#405] And men also tell the tale of
"I once hanged ten thieves, each on their own gallows, and specifically instructed the guards to keep an eye on them and prevent anyone from taking them down. The next morning when I checked on them, I found two bodies hanging from the same gallows and asked the guards, 'Who did this, and where is the tenth gallows?' They claimed to know nothing about it, and I was about to beat them until they confessed, when they said, 'Listen, O Emir, we fell asleep last night, and when we woke up, we found that someone had stolen one of the bodies, gallows and all; so we were scared and feared your anger. But then, a peasant came along driving his donkey, so we caught him, killed him, and hung his body on this gallows in place of the stolen thief.' Now, when I heard this, I was astonished and asked them, 'What did he have with him?'; and they replied, 'He had a pair of saddlebags on the donkey.' I asked, 'What was inside them?'; they said, 'We don’t know.' So I said, 'Bring them to me;' and when they brought them, I ordered them to open them, and lo and behold, there was a dismembered body inside. Once I saw this, I was amazed at the situation and thought to myself, 'Glory to God! The reason for this peasant's hanging was none other than his crime against this murdered man; and your Lord is not unjust to His servants.'"
THE THIEF AND THE SHROFF.
A certain Shroff, bearing a bag of gold pieces, once passed by a company of thieves, and one of these sharpers said to the others, "I, and I only, have the power to steal yonder purse." So they asked, "How wilt thou do it?"; and he answered, "Look ye all!"; and followed the money-changer, till he entered his house, when he threw the bag on a shelf[FN#406] and, being affected with diabetes, went into the chapel of ease to do his want, calling to the slave-girl, "Bring me an ewer of water." She took the ewer and followed him to the privy, leaving the door open, whereupon the thief entered and, seizing the money-bag, made off with it to his companions, to whom he told what had passed.—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
A certain moneylender, carrying a bag of gold coins, once walked past a group of thieves, and one of them said to the others, "I alone have the ability to steal that bag." They asked, "How will you do it?"; and he replied, "Just watch me!"; and he followed the moneylender until he entered his house. When he threw the bag onto a shelf and, due to suffering from diabetes, went to the restroom, he called to the maid, "Bring me a pitcher of water." She took the pitcher and followed him to the bathroom, leaving the door open. At that moment, the thief slipped in and grabbed the money bag, then rushed back to his friends and told them what had happened. —And Shahrazad noticed the dawn of day and stopped her story.
When it was the Three Hundred and Forty-fifth Night,
When it was the Three Hundred and Forty-fifth Night,
She said, It hath reached me, O auspicious King, that the thief took the money-bag and made off with it to his companions to whom he told what had passed. Said they, "By Allah, thou hast played a clever trick! ''tis not every one could do it; but, presently the money-changer will come out of the privy; and missing the bag of money, he will beat the slave-girl and torture her with grievous torture. 'Tis as though thou hast at present done nothing worthy of praise; so, if thou be indeed a sharper, return and save the girl from being beaten and questioned." Quoth he, ' Inshallah! I will save both girl and purse." Then the prig went back to the Shroff's house and found him punishing the girl because of the purse; so he knocked at the door and the man said, "Who is there?" Cried the thief, "I am the servant of thy neighbour in the Exchange;" whereupon he came out to him and said, "What is thy business?" The thief replied, "My master saluteth thee and saith to thee: 'Surely thou art deranged and thoroughly so, to cast the like of this bag of money down at the door of thy shop and go away and leave it.' Had a stranger hit upon it he had made off with it and, except my master had seen it and taken care of it, it had assuredly been lost to thee." So saying, he pulled out the purse and showed it to the Shroff who on seeing it said, "That is my very purse," and put out his hand to take it; but the thief said, "By Allah, I will not give thee this same, till thou write me a receipt declaring that thou hast received it! for indeed I fear my master will not believe that thou hast recovered the purse, unless I bring him thy writing to that effect, and sealed with thy signet-seal." The money changer went in to write the paper required; and in the meantime the thief made off with the bag of money and thus was the slave-girl saved her beating. And men also tell a tale of
She said, "I've heard, O wise King, that the thief grabbed the money bag and ran off with it to his buddies, to whom he explained what happened. They said, 'By Allah, you pulled off a clever trick! Not everyone could do that. But soon, the money-changer will come out from the restroom; when he sees the missing bag of money, he will beat the slave girl and torture her severely. It seems like you've done nothing worth bragging about; so if you're truly sharp, go back and save the girl from being beaten and questioned.' He replied, 'Inshallah! I will save both the girl and the purse.' The thief then went back to the money-changer's house and found him punishing the girl because of the money bag. So he knocked on the door, and the man asked, 'Who’s there?' The thief shouted, 'I'm the servant of your neighbor from the Exchange!' The man then came out and asked, 'What do you want?' The thief answered, 'My master sends his greetings and says to you: 'You're surely out of your mind to leave a bag of money at your shop door and walk away. If a stranger had found it, they would have run off with it. If my master hadn't seen it and taken care of it, you would have definitely lost it.' Saying this, he pulled out the purse and showed it to the money-changer, who exclaimed, 'That’s my purse!' and reached out to take it. But the thief said, 'By Allah, I won’t give it to you until you write me a receipt saying you received it! I fear my master won't believe that you got the purse back unless I bring him your written proof, sealed with your signet.' The money-changer went inside to write the required paper, and in the meantime, the thief made off with the bag of money, thus saving the girl from being beaten. And people also tell a story of"
THE CHIEF OF THE KUS POLICE AND THE SHARPER.
It is related that Alб al-Dнn, Chief of Police at Kъs,[FN#407] was sitting one night in his house, when behold, a personage of handsome appearance and dignified aspect came to the door, accompanied by a servant bearing a chest upon his head and, standing there said to one of the Wali's young men, "Go in and tell the Emir that I would have audience of him on some privy business." So the servant went in and told his master, who bade admit the visitor. When he entered, the Emir saw him to be a man of handsome semblance and portly presence; so he received him with honour and high distinction, seating him beside himself, and said to him, "What is thy wish?" Replied the stranger, "I am a highwayman and am minded to repent at thy hands and turn to Almighty Allah; but I would have thee help me to this, for that I am in thy district and under thine inspection. Now I have here a chest, wherein are matters worth some forty thousand dinars; and none hath so good a right to it as thou; so do thou take it and give me in exchange a thousand dinars, of thine own monies lawfully gotten, that I may have a little capital, to aid me in my repentance,[FN#408] and save me from resorting to sin for my subsistence; and with Allah Almighty be thy reward!" Speaking thus he opened the chest and showed the Wali that it was full of trinkets and jewels and bullion and ring-gems and pearls, whereat he was amazed and rejoiced with great joy. So he cried out to his treasurer, saying, "Bring hither a certain purse containing a thousand dinars,"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
It is said that Alá al-Dín, the Chief of Police at Kús, was sitting at home one night when, suddenly, a well-dressed and dignified man came to the door, accompanied by a servant carrying a chest on his head. The man asked one of the Wali's young attendants, "Go in and tell the Emir that I need to speak with him about something important." The servant went inside and informed his master, who instructed that the visitor be admitted. When he entered, the Emir noticed him to be a striking man with a commanding presence, so he welcomed him warmly, seating him beside himself, and asked, "What do you want?" The stranger replied, "I am a highwayman and I wish to repent and turn to Almighty Allah; but I need your help for this, since I am in your jurisdiction. I have this chest, which contains items worth about forty thousand dinars, and no one has a better claim to it than you. So please take it and give me one thousand dinars of your own legitimately earned money, so I can have a little capital to support my repentance and avoid falling back into a life of sin. May Allah Almighty reward you!" Saying this, he opened the chest, revealing it was filled with trinkets, jewels, bullion, ring-gems, and pearls, which astonished and delighted the Wali greatly. He called out to his treasurer, saying, "Bring me a purse containing a thousand dinars,"—and Shahrazad noticed the dawn approaching and stopped her story for the night.
When it was the Three Hundred and Forty-sixth Night,
When it was the 346th Night,
She said, It hath reached me, O auspicious King, that the Wali cried out to his treasurer, saying "Bring hither a certain purse containing a thousand dinars; and gave it to the highwayman, who took it and thanking him, went his way under cover of the night. Now when it was the morrow, the Emir sent for the chief of the goldsmiths and showed him the chest and what was therein; but the goldsmith found it nothing but tin and brass, and the jewels and bezel stones and pearls all of glass; whereat the Wali was sore chagrined and sent in quest of the highwayman; but none could come at him. And men also tell the tale of
She said, "I've heard, O generous King, that the Wali called to his treasurer, saying, 'Bring me a purse with a thousand dinars.' He handed it to the highwayman, who took it and, thanking him, disappeared into the night. When morning came, the Emir summoned the chief goldsmith and showed him the chest and its contents; however, the goldsmith discovered that it was filled with nothing but tin and brass, and the jewels, bezel stones, and pearls were all made of glass. This left the Wali very upset, so he sent out searchers for the highwayman, but no one could find him. And people also share the story of
IBRAHIM BIN AL-MAHDI AND THE MERCHANT'S SISTER.
The Caliph Al-Maamъn once said to his uncle Ibrahim bin Al-Mahdн, "Tell us the most remarkable thing that thou hast ever seen." Answered he: "I hear and obey, O Commander of the Faithful. Know that I rode out one day, a-pleasuring, and my ride brought me to a place where I smelt the reek of food. So my soul longed for it and I halted, O Prince of True Believers, perplexed and unable either to go on or to go in. Presently, I raised my eyes and lo! I espied a lattice-window and behind it a wrist, than which I never beheld aught lovelier. The sight turned my brain and I forgot the smell of the food and began to plan and plot how I should get access to the house. After awhile, I observed a tailor hard by and going up to him, saluted him. He returned my salam and I asked him, 'Whose house is that?' And he answered, 'It belongeth to a merchant called such an one, son of such an one, who consorteth with none save merchants.' As we were talking, behold, up came two men, of comely aspect with intelligent countenances, riding on horseback; and the tailor told me that they were the merchant's most intimate friends and acquainted me with their names. So I urged my beast towards them and said to them, 'Be I your ransom! Abu Fulбn[FN#409] awaiteth you!'; and I rode with them both to the gate, where I entered and they also. Now when the master of the house saw me with them he doubted not but I was their friend; so he welcomed me and seated me in the highest stead. Then they brought the table of food and I said in myself, 'Allah hath granted me my desire of the food; and now there remain the hand and the wrist.' After awhile, we removed for carousel to another room, which I found tricked out with all manner of rarities; and the host paid me particular attention, addressing his talk to me, for that he took me to be a guest of his guests; whilst in like manner these two made much of me, taking me for a friend of their friend the house-master. Thus I was the object of politest attentions till we had drunk several cups of wine and there came into us a damsel as she were a willow wand of the utmost beauty and elegance, who took a lute and playing a lively measure, sang these couplets,
The Caliph Al-Maamun once said to his uncle Ibrahim bin Al-Mahdi, "Tell us the most amazing thing you've ever seen." He replied, "I hear and obey, O Commander of the Faithful. One day, I was out for a ride, enjoying myself, when I came to a place where I caught the scent of food. My hunger kicked in, and I stopped, O Prince of True Believers, confused and unable to decide whether to move on or go inside. Then, I looked up and saw a lattice window, behind which was a wrist that was the most beautiful thing I'd ever seen. It dazzled me to the point that I forgot all about the food and started plotting how I could get inside. After a while, I noticed a tailor nearby and approached him to greet him. He returned my greeting, and I asked him, 'Whose house is that?' He replied, 'It belongs to a merchant named such-and-such, son of so-and-so, who mingles only with merchants.' While we were talking, two handsome men on horseback arrived; the tailor told me they were the merchant's close friends and shared their names with me. So I approached them and said, 'Let me be your ransom! Abu Fulaan is waiting for you!' I rode with them to the gate, where we all entered together. When the master of the house saw me with them, he assumed I was their friend, so he welcomed me warmly and seated me in the best place. Then, they brought out the food, and I thought to myself, 'Allah has granted me my wish for food; now I just need to see the hand and wrist.' After a while, we moved to another room decorated with all kinds of rare items, and the host paid special attention to me, speaking to me directly since he thought I was a guest among his guests. Similarly, these two made a fuss over me, believing I was a friend of their friend, the host. I was treated to the utmost kindness until we had drunk several cups of wine, and then a girl came in, looking like a beautiful willow with grace and elegance; she took up a lute, played a lively tune, and sang these couplets,
'Is it not strange one house us two contain * And still thou
draw'st not near, or talk we twain?
Only our eyes tell secrets of our souls, * And broken hearts by
lovers' fiery pain;
Winks with the eyelids, signs the eyebrow knows; * Languishing
looks and hand saluting fain.'
'Isn’t it strange that one house holds us both * And still you
don’t come close, or do we even talk?
Only our eyes reveal the secrets of our souls, * And broken hearts by
the fiery pain of lovers;
Winks from the eyelids, signs from the eyebrow; * Sorrowful
glances and a hand that greets eagerly.'
When I heard these words my vitals were stirred, O Commander of the Faithful, and I was moved to delight, for her excessive loveliness and the beauty of the verses she sang; and I envied her her skill and said, 'There lacketh somewhat to thee, O damsel!' Whereupon she threw the lute from her hand in anger, and cried, 'Since when are ye wont to bring ill-mannered louts into your assemblies?' Then I repented of what I had done, seeing the company vexed with me, and I said in my mind, 'My hopes are lost by me'; and I weeted no way of escaping blame but to call for a lute, saying, 'I will show you what escaped her in the air she played.' Quoth the folk, 'We hear and obey'; so they brought me a lute and I tuned the strings and sang these verses,
When I heard those words, my emotions were stirred, O Commander of the Faithful, and I felt joy because of her overwhelming beauty and the charm of the verses she sang; I envied her talent and said, "You're missing something, young lady!" At that, she threw the lute from her hand in anger and exclaimed, "Since when do you invite rude people to your gatherings?" I immediately regretted my words, realizing that everyone was annoyed with me, and thought, "I've lost all hope." Not knowing how to avoid blame, I called for a lute, saying, "I'll show you what she missed while she played." The people replied, "We hear and obey," so they brought me a lute, and I tuned the strings and sang these verses,
'This is thy friend perplexed for pain and pine, * Th' enamoured,
down whose breast course drops of brine:
He hath this hand to the Compassionate raised * For winning wish,
and that on hearts is lien:
O thou who seest one love-perishing, * His death is caused by
those hands and eyne!'[FN#410]
'This is your friend troubled by pain and suffering,
down whose chest fall drops of tears:
He has raised this hand to the Compassionate * For a hopeful wish,
and that one rests on hearts:
O you who see one lovesick,
His death is caused by those hands and eyes!'[FN#410]
Whereupon the damsel sprang up and throwing herself at my feet, kissed them and said, 'It is thine to excuse, O my Master! By Allah, I knew not thy quality nor heard I ever the like of this performance!' And all began extolling me and making much of me, being beyond measure delighted' and at last they besought me to sing again. So I sang a merry air, whereupon they all became drunken with music and wine, their wits left them and they were carried off to their homes, while I abode alone with the host and the girl. He drank some cups with me and then said, 'O my lord, my life hath been lived in vain for that I have not known the like of thee till the present. Now, by Allah, tell me who thou art, that I may ken who is the cup-companion whom Allah hath bestowed on me this night.' At first I returned him evasive answers and would not tell him my name; but he conjured me till I told him who I was, whereupon he sprang to his feet"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
The young woman jumped up, threw herself at my feet, kissed them, and said, "Please forgive me, my Master! I swear I didn’t know who you were, nor have I ever seen anything like this!" Everyone started praising me and showing me admiration, clearly thrilled, and finally they asked me to sing again. So I sang a lively tune, and everyone got lost in the music and wine, forgetting everything as they stumbled home, leaving me alone with the host and the girl. He shared some drinks with me and then said, "My friend, my life has felt pointless because I didn't know someone like you until now. So tell me, by Allah, who are you, so I can understand who this amazing companion is that Allah has given me tonight." At first, I gave him vague answers and didn’t reveal my name; but he insisted until I told him who I was, and he jumped to his feet—And Shahrazad noticed the dawn breaking and stopped her story for the night.
When it was the Three Hundred and Forty-seventh Night,
When it was the 347th Night,
She said, It hath reached me, O auspicious King, that Ibrahim son of Al-Mahdi continued: "Now when the housemaster heard my name he sprang to his feet and said, 'Indeed I wondered that such gifts should belong to any but the like of thee; and Fortune hath done me a good turn for which I cannot thank her too much. But, haply, this is a dream; for how could I hope that one of the Caliphate house should visit my humble home and carouse with me this night?' I conjured him to be seated; so he sat down and began to question me as to the cause of my visit in the most courteous terms. So I told him the whole affair, first and last, hiding naught, and said to him, 'Now as to the food I have had my will, but of the hand and wrist I have still to win my wish.' Quoth he, 'Thou shalt have thy desire of the hand and wrist also, Inshallah!' Then said he to the slave-girl, 'Ho, such an one, bid such an one come down.' And he called his slave-girls down, one by one and showed them to me; but I saw not my mistress among them, and he said, 'O my lord, there is none left save my mother and sister; but, by Allah, I must needs have them also down and show them to thee.' So I marvelled at his courtesy and large heartedness and said, 'May I be thy sacrifice! Begin with the sister;' and he answered, 'With joy and goodwill.' So she came down and he showed me her hand and behold, she was the owner of the hand and wrist. Quoth I, 'Allah make me thy ransom! this is the damsel whose hand and wrist I saw at the lattice.' Then he sent his servants without stay or delay for witnesses and bringing out two myriads[FN#411] of gold pieces, said to the witnesses, 'This our lord and master, Ibrahim son of Al-Mahdi, paternal-uncle of the Commander of the Faithful, seeketh in marriage my sister such an one; and I call you to witness that I give her in wedlock to him and that he hath settled upon her ten thousand dinars.' And he said to me, 'I give thee my sister in marriage, at the portion aforesaid.' 'I consent,' answered I, 'and am herewith content.' Whereupon he gave one of the bags to her and the other to the witnesses, and said to me, 'O our lord, I desire to adorn a chamber for thee, where thou mayst sleep with thy wife.' But I was abashed at his generosity and was ashamed to lie with her in his house; so I said, 'Equip her and send her to my place.' And by thy being, O Commander of the Faithful, he sent me with her such an equipage that my house, for all its greatness, was too strait to hold it! And I begot on her this boy that standeth in thy presence." Then Al-Maamun marvelled at the man's generosity and said, "Gifted of Allah is he! Never heard I of his like." And he bade Ibrahim bin al-Mahdi bring him to court, that he might see him. He brought him and the Caliph conversed with him; and his wit and good breeding so pleased him that he made him one of his chief officers. And Allah is the Giver, the Bestower! Men also relate the tale of
She said, "I've heard, O esteemed King, that Ibrahim, son of Al-Mahdi, continued: 'When the host heard my name, he jumped up and said, 'I truly wondered how such gifts could belong to anyone but someone like you; and luck has favored me in a way I can't thank her enough for. But maybe this is just a dream; how could I ever expect a member of the Caliphate to visit my modest home and share a feast with me tonight?' I urged him to sit down, and he did, starting to ask me courteously about the reason for my visit. I recounted the entire story, leaving nothing out, and said to him, 'As for the food, I've had my fill, but I still wish to win your hand and wrist.' He replied, 'You shall have your wish for the hand and wrist as well, God willing!' Then he called to a slave-girl, 'Hey, tell such and such to come down.' He brought his slave-girls to me one by one, but I didn't see my mistress among them, and he said, 'O my lord, there's no one left but my mother and sister; but, by God, I must have them come down so I can show them to you.' I was impressed by his kindness and generosity and said, 'May I be your sacrifice! Start with the sister.' He replied, 'With pleasure and goodwill.' So she came down, and he showed me her hand, and indeed, she was the owner of the hand and wrist. I said, 'May God preserve you! This is the girl whose hand and wrist I saw at the lattice.' Then he immediately sent his servants for witnesses and brought out two myriads of gold coins, saying to the witnesses, 'This our lord and master, Ibrahim, son of Al-Mahdi, paternal uncle of the Commander of the Faithful, wishes to marry my sister, such and such; and I call you to witness that I give her to him in marriage and that he has settled on her ten thousand dinars.' He turned to me and said, 'I grant you my sister in marriage with the above-mentioned dowry.' 'I accept,' I replied, 'and I'm satisfied.' Then he handed one of the bags to her and the other to the witnesses and said to me, 'O our lord, I wish to prepare a room for you where you can spend the night with your wife.' But I felt shy about his generosity and didn’t want to stay with her in his house; so I said, 'Prepare her and send her to my place.' And, by your grace, O Commander of the Faithful, he sent me with such an entourage that even my large house was too small to contain it! And I had this boy standing in your presence from her." Then Al-Maamun was astonished by the man's generosity and said, "He is truly gifted by God! I've never heard of anyone like him." He instructed Ibrahim bin al-Mahdi to bring him to court so he could meet him. He did, and the Caliph spoke with him; his intelligence and good manners pleased the Caliph so much that he made him one of his chief officers. And God is the Giver, the Bestower! People also tell the tale of
THE WOMAN WHOSE HANDS WERE CUT OFF FOR GIVING ALMS TO THE POOR.
A certain King once made proclamation to the people of his realm saying, "If any of you give alms of aught, I will verily and assuredly cut off his hand;" wherefore all the people abstained from alms-deed, and none could give anything to any one. Now it chanced that one day a beggar accosted a certain woman (and indeed hunger was sore upon him), and said to her, "Give me an alms"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
A certain king once announced to the people of his kingdom, "If any of you give anything to charity, I will definitely cut off your hand;" so everyone refrained from giving to the needy, and no one could help anyone. One day, a beggar approached a woman (and he was truly starving) and said to her, "Please, give me some food." And Shahrazad noticed the break of dawn and stopped telling her allowed story.
When it was Three Hundred and Forty-eighth Night
When it was the Three Hundred and Forty-eighth Night
She said, It hath reached me, O auspicious King, that, quoth the beggar to the woman, "Give me an alms however small." But she answered him, "How can I give thee aught, when the King cutteth off the hands of all who give alms?" Then he said, "I conjure thee by Allah Almighty, give me an alms;" so when he adjured her by the Holy Name of Allah, she had ruth on him and gave him two scones. The King heard of this; whereupon he called her before him and cut off her hands, after which she returned to her house. Now it chanced after a while that the King said to his mother, "I have a mind to take a wife; so do thou marry me to a fair woman." Quoth she, "There is among our female slaves one who is unsurpassed in beauty; but she hath a grievous blemish." The King asked, "What is that?" and his mother answered, "She hath had both her hands cut off." Said he, "Let me see her." So she brought her to him, and he was ravished by her and married her and went in unto her; and begat upon her a son. Now this was the woman who had given two scones as an alms to the asker, and whose hands had been cut off therefor; and when the King married her, her fellow-wives envied her and wrote to the common husband that she was an unchaste, having just given birth to the boy; so he wrote to his mother, bidding her carry the woman into the desert and leave her there. The old Queen obeyed his commandment and abandoned the woman and her son in the desert; whereupon she fell to weeping for that which had befallen her and wailing with exceeding sore wail. As she went along, she came to a river and knelt down to drink, being overcome with excess of thirst, for fatigue of walking and for grief; but, as she bent her head, the child which was at her neck fell into the water. Then she sat weeping bitter tears for her child, and as she wept, behold came up two men, who said to her, "What maketh thee weep?" Quoth she, "I had a child at my neck, and he hath fallen into the water." They asked, "Wilt thou that we bring him out to thee?" and she answered, "Yes." So they prayed to Almighty Allah, and the child came forth of the water to her, safe and sound. Then said they, "Wilt thou that Allah restore thee thy hands as they were?" "Yes," replied she: whereupon they prayed to Allah (extolled and exalted be He!) and her hands were restored to her, goodlier than before. Then said they, "Knowest thou who we are?"; and she replied, "Allah is all knowing;"[FN#412] and they said, "We are thy two Scones of Bread, which thou gayest in alms to the asker and which were the cause of the cutting off of thy hands.[FN#413] So praise thou Allah Almighty for that He hath restored to thee thy hands and thy child." Then she praised Almighty Allah and glorified Him. And men relate a tale of
She said, "I've heard, O gracious King, that the beggar asked the woman, 'Please give me something, no matter how small.' But she replied, 'How can I give you anything when the King punishes anyone who gives alms?' Then he said, 'I urge you by Allah, the Almighty, please give me something.' When she heard him call on the Holy Name of Allah, she felt pity for him and gave him two scones. The King found out about this and summoned her to him, cutting off her hands as punishment. After that, she returned home. Eventually, the King told his mother, 'I want to get married, so find me a beautiful woman.' She said, 'One of our female slaves is unmatched in beauty, but she has a serious flaw.' The King asked, 'What is it?' His mother replied, 'She has had both her hands cut off.' He said, 'Let me see her.' She brought her to him, and he was enchanted by her, married her, and they consummated the marriage; she bore him a son. This was the woman who had given two scones to the beggar, for which her hands were cut off. When the King married her, his other wives envied her and told him she was unfaithful, having just given birth. He then wrote to his mother, ordering her to take the woman to the desert and abandon her there. The old Queen complied and left the woman and her son in the desert, whereupon she began to weep for her misfortune and cried out in deep sorrow. As she walked, she came to a river, knelt down to drink, overwhelmed with thirst from her long journey and grief; but as she bent her head, her child, whom she carried on her neck, fell into the water. She sat there, weeping bitterly for her child, and as she sobbed, two men approached her and asked, 'What’s making you cry?' She replied, 'I had a child at my neck, and he fell into the water.' They asked, 'Do you want us to bring him back to you?' and she said, 'Yes.' So they prayed to Almighty Allah, and the child came out of the water, safe and sound. Then they asked her, 'Do you wish for Allah to restore your hands as they were?' 'Yes,' she answered. They prayed to Allah (glory and exaltation be to Him), and her hands were restored to her, even more beautiful than before. Then they asked, 'Do you know who we are?' She replied, 'Allah knows everything,' and they said, 'We are your two scones of bread that you gave as alms to the beggar, which resulted in your hands being cut off. So praise Allah Almighty for restoring your hands and your child.' Then she praised Almighty Allah and glorified Him. And there’s a tale of
THE DEVOUT ISRAELITE.
There was once a devout man of the Children of Israel,[FN#414] whose family span cotton-thread; and he used every day to sell the yarn and buy fresh cotton, and with the profit he laid in daily bread for his household. One morning he went out and sold the day's yarn as wont, when there met him one of his brethren, who complained to him of need; so he gave him the price of the thread and returned, empty-handed, to his family, who said to him, "Where is the cotton and the food?" Quoth he, "Such an one met me and complained to me of want; whereupon I gave him the price of the yarn." And they said, "How shall we do? We have nothing to sell." Now they had a cracked trencher[FN#415] and a jar; so he took them to the bazar but none would buy them of him. However presently, as he stood in the market, there passed by a man with a fish,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
There was once a devoted man from the Children of Israel whose family spun cotton thread. Every day, he would sell the yarn and buy fresh cotton, using the profit to provide daily bread for his household. One morning, he went out and sold the day's yarn as usual when he ran into one of his fellow countrymen, who told him he was in need. The man gave him the price of the thread and returned home empty-handed. His family asked him, "Where is the cotton and the food?" He replied, "I met someone who was struggling, so I gave him the price of the yarn." They said, "What will we do? We have nothing to sell." They only had a cracked plate and a jar, so he took them to the market, but no one wanted to buy them. While he was standing there, a man passed by with a fish—and Shahrazad realized the dawn was breaking and stopped her story for the moment.
When it was the Three Hundred and Forty-ninth Night,
When it was the Three Hundred and Forty-ninth Night,
She said, It hath reached me, O auspicious King, that the man took the trencher and jar to the bazar, but none would buy them of him. However there presently passed by a man with a fish which was so stinking and so swollen that no one would buy it of him, and he said to the Jew, "Wilt thou sell me thine unsaleable ware for mine?" "Yes," answered the Jew; and, giving him the wooden trencher and jar, took the fish and carried it home to his family, who said, "What shall we do with this fish?" Quoth he, "We will broil it and eat it, till it please Allah to provide bread for us." So they took it and ripping open its belly, found therein a great pearl and told the head of the household who said, "See ye if it be pierced: if so, it belongeth to some one of the folk; if not, 'tis a provision of Allah for us." So they examined it and found it unpierced. Now when it was the morrow, the Jew carried it to one of his brethren which was an expert in jewels, and the man asked, "O such an one! whence haddest thou this pearl?"; whereto the Jew answered, "It was a gift of Almighty Allah to us," and the other said, "It is worth a thousand dirhams and I will give thee that; but take it to such an one, for he hath more money and skill than I." So the Jew took it to the jeweller, who said, "It is worth seventy thousand dirhams and no more." Then he paid him that sum and the Jew hired two porters to carry the money to his house. As he came to his door, a beggar accosted him, saying, "Give me of that which Allah hath given thee." Quoth the Jew to the asker, "But yesterday we were even as thou; take thee half this money:" so he made two parts of it, and each took his half. Then said the beggar, "Take back thy money and Allah bless and prosper thee in it; I am a Messenger,[FN#416] whom thy Lord hath sent to try thee." Quoth the Jew, "To Allah be the praise and the thanks!" and abode in all delight of life he and his household till death. And men recount this story of
She said, "It has come to my attention, O fortunate King, that the man took the tray and jar to the market, but no one would buy them from him. However, a man passed by with a fish that was so rotten and swollen that no one wanted to buy it either. He said to the Jew, 'Will you trade me your unsellable items for mine?' 'Sure,' replied the Jew, and after giving him the wooden tray and jar, he took the fish home to his family, who asked, 'What will we do with this fish?' He said, 'We will grill it and eat it until Allah provides us with bread.' So they took it and, cutting open its belly, found a large pearl inside. They told the head of the household, who said, 'Check if it is pierced; if it is, it belongs to someone else. If not, it is Allah's provision for us.' They examined it and found it unpierced. The next morning, the Jew took it to one of his brothers who was an expert in jewels. The man asked, 'Where did you get this pearl?' The Jew replied, 'It was a gift from Almighty Allah to us.' The other man said, 'It is worth a thousand dirhams, and I'll give you that, but take it to someone else who has more money and skill than I do.' So the Jew took it to the jeweler, who said, 'It is worth seventy thousand dirhams, and that's final.' He paid him that amount, and the Jew hired two porters to carry the money to his house. As he arrived at his door, a beggar approached him, saying, 'Give me some of what Allah has given you.' The Jew replied, 'Just yesterday we were like you; take half of this money.' So he split it in two, and they each took their share. Then the beggar said, 'Take back your money, and may Allah bless and prosper you with it; I am a Messenger sent by your Lord to test you.' The Jew said, 'All praise and thanks be to Allah!' and he lived in joy with his household until his death. And people tell this story of
ABU HASSAN AL-ZIYADI AND THE KHORASAN.
Quoth Abъ Hassбn al-Ziyбdi[FN#417]: "I was once in straitened case and so needy that the grocer, the baker and other tradesmen dunned and importuned me; and my misery became extreme, for I knew of no resource nor what to do. Things being on this wise there came to me one day certain of my servants and said to me, 'At the door is a pilgrim wight, who seeketh admission to thee.' Quoth I, 'Admit him.' So he came in and behold, he was a Khorasбnн. We exchanged salutations and he said to me, 'Tell me, art thou Abu Hassan al-Ziyadi?'; and I replied, 'Yes, what is thy wish?' Quoth he, 'I am a stranger and am minded to make the pilgrimage; but I have with me a great sum of money, which is burdensome to bear: so I wish to deposit these ten thousand dirhams with thee whilst I make my pilgrimage and return. If the caravan march back and thou see me not, then know that I am dead, in which case the money is a gift from me to thee; but if I come back, it shall be mine.' I answered, 'Be it as thou wilt, an thus please Allah Almighty.' So he brought out a leather bag and I said to the servant, 'Fetch the scales;' and when he brought them the man weighed out the money and handed it to me, after which he went his way. Then I called the purveyors and paid them my liabilities"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Said Abu Hassan al-Ziyadi: "I was once in a tough situation and so broke that the grocer, baker, and other tradesmen kept bothering me; my misery was unbearable because I didn't know where to turn or what to do. While I was in this state, one day, some of my servants came to me and said, 'There's a pilgrim at the door who wants to see you.' I said, 'Let him in.' He came in, and to my surprise, he was a Khorasani. We greeted each other, and he asked me, 'Are you Abu Hassan al-Ziyadi?' I replied, 'Yes, what do you need?' He said, 'I'm a stranger, and I intend to go on a pilgrimage, but I have a large amount of money with me that's too heavy to carry. I want to leave these ten thousand dirhams with you while I go on my pilgrimage and return. If the caravan comes back and you don't see me, then know that I am dead, and the money will be a gift from me to you; but if I come back, it will still be mine.' I replied, 'It will be as you wish, and may Allah Almighty approve.' He took out a leather bag, and I told the servant, 'Bring the scales.' When he brought them, the man weighed out the money and handed it to me, then he left. Afterward, I called my suppliers and paid off my debts."—And Shahrazad noticed the dawn of day and stopped her permitted narration.
When it was the Three Hundred and Fiftieth Night,
When it was the Three Hundred and Fiftieth Night,
She said, It hath reached me, O auspicious King, that quoth Abu Hassan al-Ziyadi: "I called the purveyors and paid them my liabilities and spent freely and amply, saying to myself, 'By the time he returns, Allah will have relieved me with one or other of the bounties He hath by Him.' However, on the very next day, the servant came in to me and said, 'Thy friend the Khorasan man is at the door.' 'Admit him,' answered I. So he came in and said to me, 'I had purposed to make the pilgrimage; but news hath reached me of the decease of my father, and I have resolved to return; so give me the monies I deposited with thee yesterday.' When I heard this, I was troubled and perplexed beyond measure of perplexity known to man and wotted not what reply to make him; for, if I denied it, he would put me on my oath, and I should be disgraced in the world to come; whilst, if I told him that I had spent the money, he would make an outcry and dishonour me before men. So I said to him, 'Allah give thee health! This my house is no stronghold nor site of safe custody for this money. When I received thy leather bag, I sent it to one with whom it now is; so do thou return to us to-morrow and take thy money, Inshallah!'[FN#418] So he went away and I passed the night in great concern, because of his return to me; sleep visited me not nor could I close my eyes; so I rose and bade the boy saddle me the she-mule. Answered he, 'O my lord, it is yet but the first third of the night and indeed we have hardly had time to rest.' I returned to my bed, but sleep was forbidden to me and I ceased not to awaken the boy, and he to put me off, till break of day, when he saddled me the mule, and I mounted and rode out, not knowing whither to go. I threw the reins on the mule's shoulders and gave myself up to regrets and melancholy thoughts, whilst she fared on with me to the eastward of Baghdad. Presently, as I went along, behold, I saw a number of people approaching me and turned aside into another path to avoid them; but seeing that I wore a turband in preacher-fashion,[FN#419] they followed me and hastening up to me, said, 'Knowest thou the lodging of Abu Hassan al-Ziyadi?' 'I am he,' answered I; and they rejoined, 'Obey the summons of the Commander of the Faithful.' Then they carried me before Al-Maamun, who said to me, 'Who art thou?' Quoth I, 'An associate of the Kazi Abu Yъsuf and a doctor of the law and traditions.' Asked the Caliph, 'By what surname art thou known?'[FN#420] and I answered, 'Abu Hassan al-Ziyadi;' whereupon quoth he, 'Expound to me thy case.' So I recounted to him my case and he wept sore and said to me, 'Out on thee! The Apostle of Allah (whom Allah bless and assain!) would not let me sleep this night, because of thee; for in early darkness[FN#421] he appeared to me and said, 'Succour Abu Hassan al-Ziyadi.' Whereupon I awoke and, knowing thee not, went to sleep again; but he came to me a second time and said to me, 'Woe to thee! Succour Abu Hassan al-Ziyadi.' I awoke a second time, but knowing thee not I went to sleep again; and he came to me a third time and still I knew thee not and went to sleep again. Then he came to me once more and said, 'Out on thee! Succour Abu Hassan al-Ziyadi!' After that I dared not sleep any more, but watched the rest of the night and aroused my people and sent them on all sides in quest of thee.' Then he gave me one myriad of dirhams, saying, 'This is for the Khorasani,' and other ten thousand, saying, 'Spend freely of this and amend thy case therewith, and set thine affairs in order.' Moreover, he presented me with thirty thousand dirhams, saying, 'Furnish thyself with this, and when the Procession-day[FN#422] is being kept, come thou to me, that I may invest thee with some office.' So I went forth from him with the money and returned home, where I prayed the dawn-prayer; and behold, presently came the Khorasani, so I carried him into the house and brought out to him one myriad of dirhams, saying, 'Here is thy money.' Quoth he, 'It is not my very money; how cometh this?' So I told him the whole story, and he wept and said, 'By Allah, haddest thou told me the fact at first, I had not pressed thee!; and now, by Allah, I will not accept aught of this money'"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "I've heard, O great King, that Abu Hassan al-Ziyadi said: 'I called the suppliers, paid my debts, and spent freely, thinking to myself, "By the time he returns, God will have blessed me with something." However, the very next day, a servant came to me and said, "Your friend from Khorasan is at the door." "Let him in," I replied. He entered and said, "I intended to go on pilgrimage, but I've just heard that my father has died, and I've decided to go home. Please give me back the money I left with you yesterday." Hearing this made me extremely worried and tormented, and I didn't know how to respond. If I denied it, he would demand an oath from me, and I would be disgraced in the afterlife; if I told him I spent the money, he would raise a fuss and humiliate me in front of others. So, I said to him, "May God grant you health! This house is not a secure place for your money. When I received your leather bag, I sent it to someone who still has it. Please come back tomorrow and I’ll give you your money, if God wills!" So he left, and I spent the night incredibly anxious about his return; sleep wouldn’t come, and I couldn't close my eyes. I got up and told the boy to saddle the she-mule. He replied, "My lord, it's still early in the night, and we’ve barely had any rest." I returned to bed, but sleep was still not an option. I kept waking the boy, and he kept delaying me until dawn, when he finally saddled the mule. I mounted and headed out, unsure where to go. I let the reins hang and got lost in regrets and gloomy thoughts while the mule took me east of Baghdad. As I rode on, I saw a group of people approaching and turned to take another path to avoid them. But seeing I wore a turban like a preacher, they followed me. They hurried up to me and asked, "Do you know where Abu Hassan al-Ziyadi lives?" "That's me," I replied, and they said, "You are summoned by the Commander of the Faithful." They took me before Al-Maamun, who asked, "Who are you?" I said, "I'm a friend of Kazi Abu Yūsuf, a scholar of law and traditions." The Caliph then asked, "What surname are you known by?" and I answered, "Abu Hassan al-Ziyadi." He then said, "Tell me your story." I recounted what happened, and he wept, saying, "Shame on you! The Prophet of God (may peace be upon him) wouldn't let me sleep last night because of you. In the early hours, he appeared to me and said, 'Help Abu Hassan al-Ziyadi.' I woke up but didn’t recognize you, so I went back to sleep. He came to me again and said, 'Woe to you! Help Abu Hassan al-Ziyadi.' I woke up again, not knowing who you were, and fell asleep once more. Then he came to me a third time, and still, I didn't know you and went back to sleep. Finally, he came again and said, 'Shame on you! Help Abu Hassan al-Ziyadi!' After that, I couldn’t sleep anymore; I stayed awake the rest of the night and sent my men out searching for you." He then gave me ten thousand dirhams, saying, "This is for the Khorasani," and another ten thousand, saying, "Spend this freely to sort out your affairs." He also gave me thirty thousand dirhams, saying, "Use this, and when the Procession-day is celebrated, come to me so I can appoint you to a position." I left with the money and went home, where I prayed the dawn prayer. Not long after, the Khorasani came, so I invited him in and handed him one myriad of dirhams, saying, "Here is your money." He replied, "This isn't my exact money; what is this?" So I explained the whole story, and he wept, saying, "By God, if you had told me the truth at the beginning, I wouldn't have pressed you! And now, by God, I won’t accept any of this money."—And Shahrazad noticed the dawn breaking and stopped her tale.
When it was the Three Hundred and Fifty-first Night,
When it was the 351st Night,
She said, It hath reached me, O auspicious King, that quoth the Khorasani to Al-Ziyadi, "'By Allah, haddest thou told me the fact at first, I had not pressed thee!; and now, by Allah, I will not accept aught of this money and thou art lawfully quit of it.' So saying, he went away and I set my affairs in order and repaired on the Procession-day to Al-Maamun's Gate, where I found him seated. When he saw me present myself he called me to him and, bringing forth to me a paper from under his prayer-carpet, said to me, 'This is a patent, conferring on thee the office of Kazi of the western division of Al-Medinah, the Holy City, from the Bab al-Salбm[FN#423] to the furthest limit of the township; and I appoint thee such and such monthly allowances. So fear Allah (to whom be honour and glory!) end be mindful of the solicitude of His Apostle (whom may He bless and keep!) on thine account.' Then the folk marvelled at the Caliph's words and asked me their meaning; whereupon I told them the story from beginning to end and it spread abroad amongst the people." "And" (quoth he who telleth the tale) "Abu Hassan al-Ziyadi ceased not to be Kazi of Al-Medinah, the Holy City, till he died in the days of Al-Maamun the mercy of Allah be on him!" And among the tales men tell is one of
She said, "I’ve heard, O great King, that the Khorasani told Al-Ziyadi, 'By Allah, if you had told me the truth from the beginning, I wouldn’t have pressed you! And now, by Allah, I won’t accept any of this money, and you are free from it.' After saying this, he walked away, and I sorted out my affairs and went on Procession day to Al-Maamun's Gate, where I found him sitting. When he saw me approach, he called me over and pulled out a paper from under his prayer carpet, saying, 'This is a document granting you the position of Kazi for the western part of Al-Medinah, the Holy City, from the Bab al-Salām to the farthest limits of the town; and I appoint you this and that monthly allowances. So fear Allah (may He be honored and glorified!) and be mindful of the concern His Apostle (may He bless and keep him!) has for you.' Then the people were amazed at the Caliph’s words and asked me what they meant; so I told them the story from start to finish, and it spread among the people." "And" (said the storyteller) "Abu Hassan al-Ziyadi was Kazi of Al-Medinah, the Holy City, until he died during the reign of Al-Maamun, may Allah have mercy on him!" And among the stories people tell is one of
THE POOR MAN AND HIS FRIEND IN NEED.
There was once a rich man who lost all he had and became destitute, whereupon his wife advised him to ask aid and assistance of one of his intimates. So he betook himself to a certain friend of his and acquainted him with his necessities; and he lent him five hundred dinars to trade withal. Now in early life he had been a jeweller; so he took the gold and went to the jewel-bazar, where he opened a shop to buy and sell. Presently, as he sat in his shop three men accosted him and asked for his father, and when he told them that he was deceased, they said, "Say, did he leave issue?" Quoth the jeweller, "He left the slave who is before you." They asked, "And who knoweth thee for his son?"; and he answered, "The people of the bazar whereupon they said, "Call them together, that they may testify to us that thou art his very son." So he called them and they bore witness of this; whereupon the three men delivered to him a pair of saddle- bags, containing thirty thousand dinars, besides jewels and bullion of high value, saying, "This was deposited with us in trust by thy father." Then they went away; and presently there came to him a woman, who sought of him certain of the jewels, worth five hundred dinars which she bought and paid him three thousand for them. Upon this he arose and took five hundred dinars and carrying them to his friend who had lent him the money, said to him, "Take the five hundred dinars I borrowed of thee; for Allah hath opened to me the gate of prosperity." Quoth the other, "Nay; I gave them to thee outright, for the love of Allah; so do thou keep them. And take this paper, but read it not till thou be at home, and do according to that which is therein." So he took the money and the paper and returned home, where he opened the scroll and found therein inscribed these couplets,
Once there was a wealthy man who lost everything and became poor. His wife suggested that he ask for help from one of his friends. So, he went to a friend and shared his situation, and the friend lent him five hundred dinars to trade with. In his earlier days, he had been a jeweler, so he took the gold and went to the jewelry market, where he opened a shop to buy and sell. While he was sitting in his shop, three men approached him and asked about his father. When he told them his father had died, they asked, "Did he leave any children?" The jeweler replied, "He left me, his slave." They pressed, "And who knows you as his son?" He responded, "The people in the market." They told him, "Call them together so they can confirm that you are indeed his son." He called them, and they testified to this. The three men then handed him a pair of saddlebags containing thirty thousand dinars along with valuable jewels and bullion, saying, "This was entrusted to us by your father." After they left, a woman came to him and wanted some jewels worth five hundred dinars, which she bought, giving him three thousand for them. With that, he took five hundred dinars and went to his friend who had lent him the money, saying, "Here are the five hundred dinars I borrowed from you; Allah has opened the door to my prosperity." The friend replied, "No, I gave them to you as a gift for the love of Allah; you should keep them. Also, take this paper, but don’t read it until you’re home, and do what it says." He took the money and the paper, went home, opened the scroll, and found these verses written inside,
"Kinsmen of mine were those three men who came to thee; * My sire
and uncles twain and Sбlih bin Ali.
So what for cash thou coldest, to my mother 'twas * Thou soldest
it, and coin and gems were sent by me.
Thus doing I desired not any harm to thee * But in my presence
spare thee and thy modesty."
"Kinsmen of mine were those three men who came to you; my father
and my two uncles and Sбlih bin Ali.
So what cash you withheld, to my mother it was * You sold
it, and money and gems were sent by me.
In doing so, I wished you no harm * But in my presence
spare you and your modesty."
And they also recount the story of
And they also tell the story of
THE RUINED MAN WHO BECAME RICH AGAIN THROUGH A DREAM.[FN#424]
There lived once in Baghdad a wealthy man and made of money, who lost all his substance and became so destitute that he could earn his living only by hard labour. One night, he lay down to sleep, dejected and heavy hearted, and saw in a dream a Speaker[FN#425] who said to him, "Verily thy fortune is in Cairo; go thither and seek it." So he set out for Cairo; but when he arrived there evening overtook him and he lay down to sleep in a mosque Presently, by decree of Allah Almighty, a band of bandits entered the mosque and made their way thence into an adjoining house; but the owners, being aroused by the noise of the thieves, awoke and cried out; whereupon the Chief of Police came to their aid with his officers. The robbers made off; but the Wali entered the mosque and, finding the man from Baghdad asleep there, laid hold of him and beat him with palm-rods so grievous a beating that he was well-nigh dead. Then they cast him into jail, where he abode three days; after which the Chief of Police sent for him and asked him, "Whence art thou?"; and he answered, "From Baghdad." Quoth the Wali, "And what brought thee to Cairo?"; and quoth the Baghdadi, "I saw in a dream One who said to me, Thy fortune is in Cairo; go thither to it. But when I came to Cairo the fortune which he promised me proved to be the palm-rods thou so generously gavest to me." The Wali laughed till he showed his wisdom-teeth and said, "O man of little wit, thrice have I seen in a dream one who said to me: 'There is in Baghdad a house in such a district and of such a fashion and its courtyard is laid out garden-wise, at the lower end whereof is a jetting-fountain and under the same a great sum of money lieth buried. Go thither and take it.' Yet I went not; but thou, of the briefness of thy wit, hast journeyed from place to place, on the faith of a dream, which was but an idle galimatias of sleep." Then he gave him money saying, "Help thee back herewith to thine own country;"— And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Once, there lived a wealthy man in Baghdad who lost all his wealth and became so poor that he could only make a living through hard work. One night, feeling dejected and heavy-hearted, he fell asleep and dreamed of a Voice that said to him, "Your fortune is in Cairo; go there and find it." So he set off for Cairo; when he arrived, it was evening, and he lay down to sleep in a mosque. Soon, by God's decree, a group of bandits entered the mosque and made their way into a nearby house. The homeowners, awakened by the noise of the thieves, cried out, prompting the Chief of Police to come to their rescue with his officers. The robbers fled, but the Wali entered the mosque and found the man from Baghdad asleep there. He seized him and gave him such a severe beating with palm rods that he nearly died. Then they threw him into jail, where he stayed for three days. After that, the Chief of Police called for him and asked, "Where are you from?" He replied, "From Baghdad." The Wali asked, "What brought you to Cairo?" The Baghdadi responded, "I dreamed of someone who told me, 'Your fortune is in Cairo; go there and find it.' But when I got to Cairo, the fortune he promised me turned out to be those palm rods you generously gave me." The Wali laughed until he showed his wisdom teeth and said, "Oh, you foolish man, I have dreamt three times of someone who said to me: 'In Baghdad, there is a house in a certain neighborhood, with a garden courtyard, and at the lower end is a jetting fountain where a great sum of money is buried. Go find it.' Yet I did not go; but you, in your foolishness, have traveled from place to place based on a dream, which was nothing more than a silly fantasy of sleep." Then he gave him money, saying, "Use this to help you return to your own country;"—And Shahrazad noticed the dawn of day and stopped speaking her allowed tale.
When It was the Three Hundred and Fifty-second Night,
When it was the 352nd Night,
She said, It hath reached me, O auspicious King, that the Wali gave the Baghdad man some silver, saying, "Help thee back herewith to thine own country;" and he took the money and set out upon his homewards march. Now the house the Wali had described was the man's own house in Baghdad; so the wayfarer returned thither and, digging underneath the fountain in his garden, discovered a great treasure. And thus Allah gave him abundant fortune; and a marvellous coincidence occurred. And a story is also current of
She said, "I’ve heard, O fortunate King, that the Wali gave the man from Baghdad some silver, saying, 'Take this back to your own country.' He accepted the money and started his journey home. The house the Wali described was actually the man’s own house in Baghdad; so he returned there and, digging under the fountain in his garden, found a great treasure. And so Allah blessed him with great wealth, and an amazing coincidence took place. There’s also a story about
CALIPH AL-MUTAWAKKIL AND HIS CONCUBINE MAHBUBAH.
There were in the palace of the Caliph al-Mutawakkil ala'llah[FN#426] four thousand concubines, whereof two thousand were Greeks and other two thousand slave born Arabians[FN#427] and Abyssinians; and 'Obayd ibn Tбhir[FN#428] had given him two hundred white girls and a like number of Abyssinian and native girls. Among these slave-borns was a girl of Bassorah, hight Mahbъbah, the Beloved, who was of surpassing beauty and loveliness, elegance and voluptuous grace. Moreover, she played upon the lute and was skilled in singing and making verses and wrote a beautiful hand; so that Al-Mutawakkil fell passionately in love with her and could not endure from her a single hour. But when she saw this affection, she presumed upon his favour to use him arrogantly, wherefore he waxed exceeding wroth with her and forsook her, forbidding the people of the palace to speak with her. She abode on this wise some days, but the Caliph still inclined to her; and he arose one morning and said to his courtiers, "I dreamt, last night, that I was reconciled to Mahhubah." They answered, "Would Allah this might be on wake!"; and as they were talking, behold, in came one of the Caliph's maidservants and whispered him; so he rose from his throne and entered the Serraglio; for the whisper had said, "Of a truth we heard singing and lute-playing in Mahbubah's chamber and we knew not what this meant." So he went straight to her apartment, where he heard her playing upon the lute and singing the following verses,
There were four thousand concubines in the palace of Caliph al-Mutawakkil ala'llah, two thousand of whom were Greeks and the other two thousand were born slaves, including Arabs and Abyssinians. 'Obayd ibn Tбhir had gifted him two hundred white girls and the same number of Abyssinian and local girls. Among these slave-borns was a girl from Basra named Mahbubah, the Beloved, who was incredibly beautiful, graceful, and charming. She also played the lute, sang beautifully, composed verses, and wrote elegantly. Al-Mutawakkil fell deeply in love with her and couldn’t bear to be apart from her for even an hour. However, when she realized his affection, she began to act arrogantly, which made him very angry, and he turned away from her, telling those in the palace not to speak to her. She lived like this for a few days, but he still had feelings for her. One morning, he said to his courtiers, "I dreamt last night that I reconciled with Mahbubah." They replied, "Would that this could happen when we’re awake!" While they were chatting, one of the Caliph's maidservants came in and whispered to him, prompting him to rise from his throne and enter the harem, for she had said, "We truly heard singing and lute-playing in Mahbubah's room, and we didn’t know what it meant." So he went directly to her apartment, where he heard her playing the lute and singing the following verses,
"I wander through the palace, but I sight there not a soul * To
whom I may complain or will 'change a word with me.
It is as though I'd done so grievous rebel-deed * Wherefrom can
no contrition e'er avail to set me free.
Have we no intercessor here to plead with King, who came * In
sleep to me and took me back to grace and amity;
But when the break of day arose and showed itself again, * Then
he departing sent me back to dree my privacy?"
"I walk through the palace, but I don’t see a single person * To
whom I can complain or will 'change a word with me.
It feels like I’ve committed some terrible crime * From which no
regret can ever set me free.
Don’t we have anyone here to speak to the King, who came * In
my dreams and brought me back to kindness and friendship;
But when dawn broke and revealed itself again, * Then
he left and sent me back to face my solitude?"
Now when the Caliph heard her voice, he marvelled at the verse and yet more at the strange coincidence of their dreams and entered the chamber. As soon as she perceived him, she hastened to rise and throw herself at his feet, and kissing them, said, "By Allah, O my lord, this hap is what I dreamt last night; and, when I awoke, I made the couplets thou hast heard." Replied Al- Mutawakkil, "By Allah, I also dreamt the like!" Then they embraced and made friends and he abode with her seven days with their nights. Now Mahbubah had written upon her cheek, in musk, the Caliph's name, which was Ja'afar: and when he saw this, he improvised the following,
Now, when the Caliph heard her voice, he was amazed by the verse and even more by the strange coincidence of their dreams, so he entered the room. As soon as she saw him, she rushed to stand up and threw herself at his feet, kissing them and saying, "By Allah, my lord, this is just like what I dreamed last night; and when I woke up, I composed the couplets you just heard." Al-Mutawakkil replied, "By Allah, I had a similar dream!" Then they embraced, became friends, and he stayed with her for seven days and nights. Mahbubah had written the Caliph's name, Ja'afar, in musk on her cheek; and when he saw this, he spontaneously came up with the following,
"One wrote upon her cheek with musk, his name was Ja'afar highs;
* My soul for hers who wrote upon her cheek the name I
sight!
If an her fingers have inscribed one line upon her cheek, * Full
many a line in heart of mine those fingers did indite:
O thou, whom Ja'afar sole of men possesseth for himself, * Allah
fill Ja'afar[FN#429] stream full draught, the wine of thy
delight!"
"Someone wrote his name, Ja'afar, on her cheek with musk;
* I would give my soul for her who wrote my name there!
If her fingers have traced even one line on her cheek, * They have written so many lines in my heart:
O you, whom only Ja'afar has for himself, * May Allah fill Ja'afar's cup to the brim with the wine of your joy!"
When Al-Mutawakkil died, his host of women forgot him, all save Mahhubah,—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When Al-Mutawakkil died, all his women forgot about him, except for Mahhubah,—And Shahrazad noticed the dawn of day and stopped telling her allowed story.
When it was the Three Hundred and Fifty-third Night,
When it was the 353rd Night,
She said, It hath reached me, O auspicious King, that when Al-Mutawakkil died, his host of women forgot him all save Mahbubah who ceased not to mourn for him, till she deceased and was buried by his side, the mercy of Allah be on them both! And men also tell the tale of
She said, "I've heard, O kind King, that when Al-Mutawakkil died, all his women forgot him except for Mahbubah, who continued to mourn for him until she passed away and was buried by his side. May Allah have mercy on them both! And men also tell the tale of..."
WARDAN[FN#430] THE BUTCHER; HIS ADVENTURE WITH THE LADY AND THE BEAR.
There lived once in Cairo, in the days of the Caliph Al-Hбkim bi' Amri'llah, a butcher named Wardбn, who dealt in sheep's flesh; and there came to him every day a lady and gave him a dinar, whose weight was nigh two and a half Egyptian dinars, saying, "Give me a lamb." So he took the money and gave her the lamb, which she delivered to a porter she had with her; and he put it in his crate and she went away with him to her own place. Next day she came in the forenoon and this went on for a long time, the butcher gaining a dinar by her every day, till at last he began to be curious about her case and said to himself, "This woman buyeth of me a ducat-worth of meat every morning, paying ready money, and never misseth a single day. Verily, this is a strange thing!" So he took an occasion of questioning the porter, in her absence, and asked him, "Whither goest thou every day with yonder woman?"; and he answered, "I know not what to make of her for surprise; inasmuch as every day, after she hath taken the lamb of thee, she buyeth necessaries of the table, fresh and dried fruits and wax-candles a dinar's worth, and taketh of a certain person, which is a Nazarene, two flagons of wine, worth another dinar; and then she leadeth me with the whole and I go with her to the Wazir's Gardens, where she blindfoldeth me, so that I cannot see on what part of earth I set my feet; and, taking me by the hand, she leadeth me I know not whither. Presently, she sayeth, 'Set down here;' and when I have done so, she giveth me an empty crate she hath ready and, taking my hand, leadeth me back to the Wazir's Gardens, the place where she bound my eyes, and there removeth the bandage and giveth me ten silver bits." "Allah be her helper!" quoth Wardan; but he redoubled in curiosity about her case; disquietude increased upon him and he passed the night in exceeding restlessness. And quoth the butcher, "Next morning she came to me as of custom and taking the lamb, for which she paid the dinar, delivered it to the porter and went away. So I gave my shop in charge to a lad and followed her without her seeing me;"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Once upon a time in Cairo, during the reign of Caliph Al-Hakim bi' Amri'llah, there was a butcher named Wardan who sold lamb. Every day, a woman would come to him and hand him a dinar, which was almost two and a half Egyptian dinars, saying, "Please give me a lamb." He would take the money and give her the lamb, which she handed over to a porter she had accompanying her. The porter would put the lamb in his crate, and she would leave with him to her own place. This routine continued every day, and the butcher made a profit of a dinar from her daily purchases, until he grew curious about her situation. He thought to himself, "This woman buys a lamb worth a dinar every morning, pays in cash, and never misses a day. This is quite strange!" So, he found an opportunity to ask the porter, while she wasn’t around, "Where do you go every day with that woman?" The porter replied, "I’m as surprised as you are. Every day after she takes the lamb from you, she buys table supplies like fresh and dried fruits and wax candles worth a dinar, and then she gets two flagons of wine from a Nazarene, costing another dinar. After that, she leads me away to the Wazir's Gardens, where she blindfolds me, so I can't see where I'm stepping. She takes my hand and guides me to an unknown destination. Eventually, she says, 'Put it down here,' and when I do, she hands me back an empty crate she has ready, then leads me back to the Wazir's Gardens, where she removes the blindfold and gives me ten silver coins." "May Allah help her!" Wardan exclaimed. However, he became even more curious about her actions, and anxiety increased in him, leaving him restless throughout the night. The butcher thought, "The next morning, she came to me as usual, paid for the lamb, handed it to the porter, and left. So, I entrusted my shop to a young lad and followed her without her noticing me;"—And Shahrazad saw the dawn of day and stopped her permitted tale.
When it was the Three Hundred and Fifty-fourth Night,
When it was the 354th Night,
She said, It hath reached me, O auspicious King, that Wardan the butcher continued: "So I gave my shop in charge to a lad and followed her without her seeing me; nor did I cease to keep her in sight, hiding behind her, till she left Cairo and came to the Wazir's Gardens. Then I hid myself whilst she bandaged the porter's eyes and followed her again from place to place till she came to the mountain[FN#431] and stopped at a spot where there was a great stone. Here she made the porter set down his crate, and I waited whilst she conducted him back to the Wazir's Gardens, after which she returned and, taking out the contents of the basket, instantly disappeared. Then I went up to that stone and wrenching it up entered the hole and found behind the stone an open trap-door of brass and a flight of steps leading downwards. So I descended, little by little, till I came to a long corridor, brilliantly lighted and followed it, till I made a closed door, as it were the door of a saloon. I looked about the wall sides near the doorway till I discovered a recess, with steps therein; then climbed up and found a little niche with a bulls-eye giving upon a saloon. Thence I looked inside and saw the lady cut off the choicest parts of the lamb and laying them in a saucepan, throw the rest to a great big bear, who ate it all to the last bite. Now when she had made an end of cooking, she ate her fill, after which she set on the fruits and confections and brought out the wine and fell to drinking a cup herself and giving the bear to drink in a basin of gold. And as soon as she was heated with wine, she put off her petticoat-trousers and lay down on her back; whereupon the bear arose and came up to her and stroked her, whilst she gave him the best of what belongeth to the sons of Adam till he had made an end, when he sat down and rested. Presently, he sprang upon her and rogered her again; and when he ended he again sat down to rest, and he ceased not so doing till he had futtered her ten times and they both fell to the ground in a fainting-fit and lay without motion. Then quoth I to myself, 'Now is my opportunity,' and taking a knife I had with me, that would cut bones before flesh,[FN#432] went down to them and found them motionless, not a muscle of them moving for their hard swinking and swiving. So I put my knife to the bear's gullet and pressed upon it, till I finished him by severing his head from his body, and he gave a great snort like thunder, whereat the lady started up in alarm; and, seeing the bear slain and me standing whittle in hand, she shrieked so loud a shriek that I thought the soul had left her body. Then she asked, 'O Wardan, is this how thou requites me my favours?' And I answered, 'O enemy of thine own soul, is there a famine of men[FN#433] that thou must do this damnable thing?' She made no answer but bent down over the bear, and looked fondly upon him; then finding his head divided from his body, said to me, 'O Wardan, which of the two courses wouldst thou take; either obey me in what I shall say and be the means of thine own safety'"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, “It has reached me, O fortunate King, that Wardan the butcher continued: 'So I entrusted my shop to a young guy and followed her without her noticing; I kept her in sight, hiding behind her, until she left Cairo and arrived at the Wazir's Gardens. Then I hid while she blindfolded the porter and followed her from place to place until she reached the mountain and stopped at a spot with a large stone. Here, she had the porter set down his crate, and I waited while she took him back to the Wazir's Gardens. After that, she returned, took out the contents of the basket, and immediately vanished. Then I approached that stone, pried it up, entered the hole, and behind the stone found an open brass trap door and a flight of stairs leading down. I descended carefully until I came to a long, brightly lit corridor and followed it until I encountered a closed door, like the door of a salon. I looked around the walls near the entrance until I discovered a recess with some steps in it; I climbed up and found a small nook with a window looking into the salon. From there, I peered inside and saw the lady cutting the best parts of the lamb and placing them in a saucepan, tossing the leftovers to a huge bear, who devoured everything to the last bite. When she finished cooking, she ate her fill, then arranged some fruits and sweets, brought out wine, and started drinking herself, giving the bear a drink from a gold basin. As soon as the wine warmed her up, she took off her petticoat-trousers and lay back; the bear approached her and stroked her while she gave him the best of what belongs to humans until he was done, then he sat down to rest. Soon, he jumped on her and mated with her again; when he was done, he sat again to rest, and this continued until he had mated with her ten times, both of them collapsing in a faint on the ground, lying still. Then I thought to myself, ‘Now’s my chance,’ and taking a knife I had with me, which was sharp enough to cut bones before flesh, I went down to them and found them motionless, not a muscle moving after their hard activity. I pressed my knife against the bear's throat and pushed until I killed him, severing his head from his body, and he let out a loud snort like thunder, causing the lady to jump up in shock; seeing the bear dead and me standing there with the knife, she screamed so loudly that I thought her soul would leave her body. Then she asked, ‘O Wardan, is this how you repay my kindness?’ I replied, ‘O enemy of your own soul, is there a shortage of men that you must do this dreadful thing?’ She said nothing but leaned down over the bear, gazing at him fondly; then, realizing his head was severed, she asked me, ‘O Wardan, which path will you choose; either obey me in what I say and secure your own safety’”—And Shahrazad noticed the dawn breaking and stopped her allowed story.
When it was the Three Hundred and Fifty-fifth Night,
When it was the Three Hundred and Fifty-fifth Night,
She said, It hath reached me, O auspicious King, that quoth the lady, " 'O Wardan, which of the two courses wouldst thou take; either obey me in what I shall say and be the means of thine own safety and competency to the end of thy days, or gainsay me and so cause thine own destruction?'[FN#434] Answered I, 'I choose rather to hearken unto thee: say what thou wilt.' Quoth she, 'Then slay me, as thou hast slain this bear, and take thy need of this hoard and wend thy ways.' Quoth I, 'I am better than this bear: so return thou to Allah Almighty and repent, and I will marry thee, and we will live on this treasure the rest of our lives.' She rejoined, 'O Wardan, far be it from me! How shall I live after him? By Allah, an thou slay me not I will assuredly do away thy life! So leave bandying words with me, or thou art a lost man: this is all I have to say to thee and peace be with thee!' Then said I, 'I will kill thee, and thou shalt go to the curse of Allah.' So saying, I caught her by the hair and cut her throat; and she went to the curse of Allah and of the angels and of all mankind. And after so doing I examined the place and found there gold and bezel-stones and pearls, such as no one king could bring together. So I filled the porter's crate with as much as I could carry and covered it with the clothes I had on me. Then I shouldered it and, going up out of the underground treasure- chamber, fared homewards and ceased not faring on, till I came to the gate of Cairo, where behold, I fell in with ten of the bodyguard of Al-Hakim bi' Amri'llah[FN#435] followed by the Prince himself who said to me, 'Ho, Wardan!' 'At thy service, O King,' replied I; when he asked, 'Hast thou killed the bear and the lady?' and I answered, 'Yes.' Quoth he, 'Set down the basket from thy head and fear naught, for all the treasure thou hast with thee is thine, and none shall dispute it with thee.' So I set down the crate before him, and he uncovered it and looked at it; then said to me, 'Tell me their case, albe I know it, as if I had been present with you.' So I told him all that had passed and he said, 'Thou hast spoken the truth,' adding, 'O Wardan, come now with me to the treasure.' So I returned with him to the cavern, where he found the trap-door closed and said to me, 'O Wardan, lift it; none but thou can open the treasure, for it is enchanted in thy name and nature.'[FN#436] Said I, 'By Allah, I cannot open it,' but he said, 'Go up to it, trusting in the blessing of Allah.' So I called upon the name of Almighty Allah and, advancing to the trap-door, put my hand to it; whereupon it came up as it had been of the lightest. Then said the Caliph, 'Go down and bring hither what is there; for none but one of thy name and semblance and nature hath gone down thither since the place was made, and the slaying of the bear and the woman was appointed to be at thy hand. This was chronicled with me and I was awaiting its fulfilment.'[FN#437] Accordingly (quoth Wardan) I went down and brought up all the treasure, whereupon the Caliph sent for beasts of burden and carried it away, after giving me my crate, with what was therein. So I bore it home and opened me a shop in the market." And (saith he who telleth the tale) "this market is still extant and is known as Wardan's Market." And I have heard recount another story of
She said, “I’ve heard, O wise King, that the lady asked, ‘Wardan, which path will you choose: obey me and secure your safety and prosperity for the rest of your days, or oppose me and bring about your own ruin?’” I replied, “I would rather listen to you: go ahead and say what you want.” She said, “Then kill me, as you did this bear, take what you need from this treasure, and go your way.” I responded, “I am better than this bear: so turn to Allah Almighty and repent, and I will marry you, and we can live on this treasure for the rest of our lives.” She replied, “Wardan, that’s not possible! How can I live after him? I swear, if you don’t kill me, I will surely end your life! So stop arguing with me, or you’re done for: that’s all I have to say to you, and peace be with you!” I then said, “I will kill you, and you will face the curse of Allah.” With that, I grabbed her by the hair and cut her throat; she met the curse of Allah, the angels, and all of humanity. After that, I searched the area and found gold, gemstones, and pearls that no king could gather. I filled the porter's crate with as much as I could carry and covered it with my clothes. Then I hoisted it onto my shoulder and made my way out of the underground treasure chamber, traveling home until I reached the gates of Cairo. There, I encountered ten of Al-Hakim bi'Amri'llah's bodyguards, followed by the Prince himself, who called out to me, “Hey, Wardan!” “At your service, O King,” I replied. He then asked, “Did you kill the bear and the lady?” I answered, “Yes.” He said, “Put down the basket from your head and don’t worry; all the treasure you have is yours, and no one will dispute it.” So I placed the crate in front of him, and he uncovered it and looked inside. He said, “Tell me what happened, although I already know, as if I had been there with you.” So I recounted everything that had happened and he remarked, “You have spoken the truth,” adding, “Wardan, come with me to the treasure.” I went back with him to the cavern, where he found the trap-door closed and said to me, “Wardan, lift it; no one but you can open the treasure, for it is enchanted in your name and essence.” I replied, “By Allah, I cannot open it,” but he insisted, “Go to it, confident in the blessing of Allah.” So I called upon the name of Almighty Allah and, moving to the trap-door, put my hand on it; it opened as if it were the lightest thing. Then the Caliph said, “Go down and bring back what’s there; for no one but someone with your name and nature has been down there since it was created, and the killing of the bear and the woman was destined to be by your hand. This was recorded with me, and I was waiting for it to happen.” So I went down and brought up all the treasure. The Caliph then sent for pack animals to carry it away, after giving me my crate along with its contents. I took it home and set up a shop in the market.” And the storyteller said, “This market still exists and is known as Wardan’s Market.” And I have heard another story about
THE KING'S DAUGHTER AND THE APE.
There was once a Sultan's daughter, whose heart was taken with love of a black slave: he abated her maidenhead and she became passionately addicted to futtering, so that she could not do without it a single hour and complained of her case to one of her body women, who told her that no thing poketh and stroketh more abundantly than the baboon.[FN$438] Now it so chanced one day, that an ape-leader passed under her lattice, with a great ape; so she unveiled her face and looking upon the ape, signed to him with her eyes, whereupon he broke his bonds and chain and climbed up to the Princess, who hid him in a place with her, and night and day he abode there, eating and drinking and copulating. Her father heard of this and would have killed her;—And Shahrazad perceived the dawn of day and ceased to say her permitted say.
There was once a Sultan's daughter who fell in love with a black slave. He took her virginity, and she became deeply obsessed, unable to go an hour without it. She confided in one of her maids, who told her that nothing satisfies more than a baboon. One day, an ape handler passed by her window with a large ape, and she uncovered her face and looked at the ape, signaling to him with her eyes. He broke free from his restraints and climbed up to the Princess, who hid him away, and he stayed with her day and night, eating, drinking, and mating. Her father found out and wanted to kill her; and Shahrazad noticed the dawn of day and stopped her storytelling.
When it was the Three Hundred and Fifty-sixth Night,
When it was the 356th Night,
She said, It hath reached me, O auspicious King, that when the Sultan heard of this work he would have slain his daughter; but she smoked his design; and, disguising herself in Mameluke's dress, mounted horse after loading a mule with gold and bullion, and precious stuffs past all account; then carrying with her the ape, she fled to Cairo, where she took up her abode in one of the houses without the city and upon the verge of the Suez-desert. Now, every day, she used to buy meat of a young man, a butcher, but she came not to him till after noonday; and then she was so yellow and disordered in face that he said in his mind, "There must indeed hang some mystery by this slave." "Accordingly (quoth the butcher) one day when she came to me as usual, I went out after her secretly, and ceased not to follow her from place to place, so as she saw me not, till she came to her lodging on the edge of her waste and entered; and I looked in upon her through a cranny, and saw her as soon as she was at home, kindle a fire and cook the meat, of which she ate enough and served up the rest to a baboon she had by her and he did the same. Then she put off the slave's habit and donned the richest of women's apparel; and so I knew that she was a lady. After this she set on wine and drank and gave the ape to drink; and he stroked her nigh half a score times without drawing till she swooned away, when he spread over her a silken coverlet and returned to his place. Then I went down in the midst of the place and the ape, becoming aware of me, would have torn me in pieces; but I made haste to pull out my knife and slit his paunch and his bowels fell out. The noise aroused the young lady, who awoke terrified and trembling; and, when she saw the ape in this case, she shrieked such a shriek that her soul well nigh fled her body. Then she fell down in a fainting-fit and when she came to herself, she said to me, 'What moved thee to do thus? Now Allah upon thee, send me after him!' But I spoke her fair for a while and pledged myself to stand in the ape's stead in the matter of much poking, till her trouble subsided and I took her to wife. But when I came to perform my promise I proved a failure and I fell short in this matter and could not endure such hard labour: so I complained of my case and mentioned her exorbitant requirements to a certain old woman who engaged to manage the affair and said to me, 'Needs must thou bring me a cooking-pot full of virgin vinegar and a pound of the herb pellitory called wound-wort.'[FN#439] So I brought her what she sought, and she laid the pellitory in the pot with the vinegar and set it on the fire, till it was thoroughly boiled. Then she bade me futter the girl, and I futtered her till she fainted away, when the old woman took her up (and she unconscious), and set her parts to the mouth of the cooking-pot. The steam of the pot entered her slit and there fell from it somewhat which I examined; and behold, it was two small worms, one black and the other yellow. Quoth the old, woman, ''The black was bred of the strokings of the negro and the yellow of stroking with the baboon.' Now when she recovered from her swoon she abode with me, in all delight and solace of life, and sought not swiving as before, for Allah had done away from her this appetite; whereat I marvelled"—And Shahrazad perceived the dawn of day and ceased saying her permitted say.
She said, "It's come to my attention, O fortunate King, that when the Sultan found out about this, he almost killed his daughter. But she figured out his plan and, disguising herself in Mameluke attire, got on a horse after loading a mule with gold, silver, and priceless treasures. She took her ape with her and fled to Cairo, where she settled in a house outside the city on the edge of the Suez desert. Every day, she would buy meat from a young butcher, but she wouldn't go until after noon. When she did show up, she looked so pale and disheveled that he thought to himself, 'There must be some mystery surrounding this girl.' So, one day when she came to me as usual, I secretly followed her from place to place without her noticing, until she reached her home and entered. I peeked through a crack and saw her light a fire to cook the meat. She ate a good amount and served the rest to her baboon, who did the same. Then she took off her servant's clothes and put on the finest women's garments, which made me realize she was a lady. After that, she poured herself some wine and shared it with the ape. He stroked her almost twenty times without stopping until she fainted. Then he covered her with a silk blanket and went back to his spot. I approached, and when the ape noticed me, he would have torn me apart. But I quickly pulled out my knife and cut him open, spilling his guts. The noise woke the young lady, who was terrified and trembling. When she saw the ape like that, she let out a scream so loud it nearly took her soul away. She fainted, and when she regained consciousness, she asked me, 'What made you do this? For God's sake, send me after him!' I reassured her for a bit and promised to take the ape's place regarding her demands until she calmed down, and then I took her as my wife. But when I tried to fulfill my promise, I found myself unable to meet her heavy demands and complained about her excessive expectations to an old woman who promised to help me. She said, 'You need to bring me a pot full of virgin vinegar and a pound of the herb known as wound-wort.' So I got her what she asked for, and she cooked the wound-wort in the vinegar until it boiled thoroughly. Then she told me to satisfy the girl, and I did until she fainted again. The old woman took her, who was still unconscious, and held her to the cooking pot. The steam entered her, and I noticed something fall from it—two small worms, one black and the other yellow. The old woman said, 'The black one came from the strokes by the Negro, and the yellow one from the baboon.' When she finally came back to her senses, she stayed with me, enjoying life and no longer craving her previous pleasures, as God had removed that desire from her. I was amazed." And Shahrazad noticed the dawn of day and stopped speaking her permitted tale.
When it was the Three Hundred and Fifty-seventh Night,
When it was the 357th Night,
She said, It hath reached me, O auspicious King, that the young man continued: "In truth Allah had done away from her this appetite; whereat I marvelled and acquainted her with the case. Thereupon I lived with her and she took the old woman to be to her in the stead of her mother." "And" (said he who told me the tale) "the old woman and the young man and his wife abode in joy and cheer till there came to them the Destroyer of delights and the Sunderer of societies; and glory be to the Ever-living One, who dieth not and in whose hand is Dominion of the world visible and invisible!''[FN#440] And another tale they tell is that of
She said, "I’ve heard, O great King, that the young man continued: 'Honestly, Allah had taken away her desire, which amazed me, so I told her about it. After that, I lived with her, and she treated the old woman as if she were her mother.' 'And' (said the one who told me this story) 'the old woman, the young man, and his wife lived happily together until the Destroyer of pleasures and the Divider of societies came to them; and praise be to the Ever-living One, who never dies, and in whose hands is the Dominion of the visible and invisible world!''[FN#440] Another story they tell is about
End of Arabian Nights Volume 4.
End of Arabian Nights Volume 4.
Arabian Nights, Volume 4
Footnotes
Arabian Nights, Volume 4
Footnotes
[FN#1] The name is indifferently derived from the red sand about the town or the reeds and mud with which it was originally built. It was founded by the Caliph Omar, when the old Capital-Madбin (Ctesiphon) opposite was held unwholesome, on the West bank of the Euphrates, four days' march from Baghdad and has now disappeared. Al-Saffбh, the first Abbaside, made it his Capital—and it became a famous seat of Moslem learning; the Kufi school of Arab Grammarians being as renowned as their opponents, the Basri (of Bassorah). It gave a name to the "Cufic" characters which are, however, of much older date.
[FN#1] The name comes from either the red sand around the town or the reeds and mud it was originally made from. It was founded by Caliph Omar when the old capital, Madбin (Ctesiphon), across the river was deemed unhealthy, on the west bank of the Euphrates, four days' journey from Baghdad, which has since disappeared. Al-Saffбh, the first Abbasid, made it his capital, turning it into a well-known center of Muslim scholarship; the Kufi school of Arab grammarians was just as famous as their rivals from Basrah. It also lent its name to the "Cufic" script, which, however, is much older.
[FN#2] "Ni'amat" = a blessing, and the word is perpetually occurring in Moslem conversation, "Ni'amatu'llбh" (as pronounced) is also a favourite P.N. and few Anglo-Indians of the Mutiny date will forget the scandalous disclosures of Munshi Ni'amatu 'llah, who had been sent to England by Nana Sahib. Nu'm = prosperity, good fortune, and a P. N. like the Heb. "Naomi."
[FN#2] "Ni'amat" = a blessing, and this word is frequently used in Muslim conversation. "Ni'amatu'llah" (as pronounced) is also a popular personal name, and few Anglo-Indians from the time of the Mutiny will forget the shocking revelations about Munshi Ni'amatu'llah, who was sent to England by Nana Sahib. Nu'm = prosperity, good fortune, and is a personal name similar to the Hebrew "Naomi."
[FN#3] i.e. "causing to be prosperous", the name, corrupted by the Turks to "Tevfik," is given to either sex, e.g. Taufik Pasha of Egypt, to whose unprosperous rule and miserable career the signification certainly does not apply.
[FN#3] i.e. "bringing prosperity", the name, altered by the Turks to "Tevfik," can be used for any gender, e.g. Taufik Pasha of Egypt, whose unsuccessful rule and unfortunate career clearly do not match this meaning.
[FN#4] Lane (ii. 187) alters the two to four years.
[FN#4] Lane (ii. 187) changes the two to four years.
[FN#5] i.e. "to Tom, Dick or Harry:" the names like John Doe and Richard Roe are used indefinitely in Arab. Grammar and Syntax. I have noted that Amru is written and pronounced Amr: hence Amru, the Conqueror of Egypt, when told by an astrologer that Jerusalem would be taken only by a trium literarum homo, with three letters in his name sent for the Caliph Omar (Omr), to whom the so-called Holy City at once capitulated. Hence also most probably, the tale of Bhurtpore and the Lord Alligator (Kumbhir), who however did not change from Cotton to Combermore for some time after the successful siege.
[FN#5] i.e. "to Tom, Dick or Harry:" names like John Doe and Richard Roe are used in a general way in Arabic. I've noted that Amru is written and pronounced Amr: thus Amru, the conqueror of Egypt, when told by an astrologer that Jerusalem would only be captured by a man with a three-letter name, called for Caliph Omar (Omr), to whom the so-called Holy City immediately surrendered. This might also explain the story of Bhurtpore and the Lord Alligator (Kumbhir), who, however, did not transition from Cotton to Combermore for some time after the successful siege.
[FN#6] BinYъsuf al-Sakafi, a statesman and soldier of the seventh and eighth centuries (A.D.). He was Governor of Al-Hij az and Al-Irak under the fifth and sixth Ommiades, and I have noticed his vigorous rule of the Moslems' Holy Land in my Pilgrimage (iii. 194, etc.). He pulled down the Ka'abah and restored it to the condition in which it now is. Al-Siyuti (p. 219) accuses him of having suborned a man to murder Ibn Omar with a poisoned javelin, and of humiliating the Prophet's companions by "sealing them in the necks and hands," that is he tied a thong upon the neck of each and sealed the knot with lead. In Irak he showed himself equally masterful, but an iron hand was required by the revolutionists of Kufah and Basrah. He behaved like a good Knight in rescuing the Moslem women who called upon his name when taken prisoners by Dahir of Debal (Tathб in Sind). Al-Hajjaj was not the kind of man the Caliph would have chosen for a pander; but the Shi'ahs hates him and have given him a lasting bad name. In the East men respect manly measures, not the hysterical, philanthropic pseudo-humanitarianism of our modern government which is really the cruellest of all. When Ziyбd bin Abihi was sent by Caliph Mu'awiyah to reform Bassorah, a den of thieves, he informed the lieges that he intended to rule by the sword and advised all evil-doers to quit the city. The people were forbidden, under pain of teeth, to walk the streets after prayers, on the first night two hundred suffered; on the second five and none afterwards. Compare this with our civilised rule in Egypt where even bands of brigands, a phenomenon perfectly new and unknown to this century, have started up, where crime has doubled in quantity and quality, and where "Christian rule" has thoroughly scandalised a Moslem land.
[FN#6] BinYusuf al-Sakafi was a statesman and soldier during the 7th and 8th centuries (A.D.). He served as Governor of Al-Hijaz and Al-Irak under the fifth and sixth Umayyad caliphs, and I've noted his strong leadership in the Holy Land of Muslims in my Pilgrimage (iii. 194, etc.). He dismantled the Ka'abah and then restored it to its current state. Al-Siyuti (p. 219) accuses him of hiring someone to murder Ibn Omar with a poisoned javelin and of humiliating the Prophet's companions by “sealing them at the necks and hands,” meaning he tied a strap around each neck and sealed the knot with lead. In Irak, he was equally commanding, though a firm hand was necessary to handle the revolutionaries of Kufah and Basrah. He acted like a true knight when he rescued Muslim women who called for his help while being held captive by Dahir of Debal (Tathb in Sind). Al-Hajjaj wasn't the kind of person the Caliph would have picked for a corrupt role; however, the Shi'ah despised him and gave him a lasting negative reputation. In the East, people respect decisive actions rather than the emotional, philanthropic, pseudo-humanitarianism of our modern governments, which can often be the cruelest of all. When Ziyad bin Abihi was sent by Caliph Mu'awiyah to reform Basra, a haven for thieves, he informed the citizens that he intended to rule with an iron fist and warned all wrongdoers to leave the city. People were forbidden, under threat of punishment, from walking the streets after prayers. On the first night, two hundred were punished; on the second, five, and none afterwards. Compare this to the civilized rule in Egypt, where groups of bandits, a brand-new phenomenon for this century, have emerged, crime has doubled in severity and frequency, and where “Christian rule” has thoroughly scandalized a Muslim land.
[FN#7] The old bawd's portrait is admirably drawn: all we dwellers in the East have known her well: she is so and so. Her dress and manners are the same amongst the Hindus (see the hypocritical-female ascetic in the Katha, p. 287) as amongst the Moslems; men of the world at once recognise her and the prudent keep out of her way. She is found in the cities of Southern Europe, ever pious, ever prayerful; and she seems to do her work not so much for profit as for pure or impure enjoyment. In the text her task was easy, as she had to do with a pair of innocents.
[FN#7] The old madam's portrait is wonderfully depicted: all of us who live in the East know her well: she is exactly like that. Her style and behavior are the same among the Hindus (see the hypocritical female ascetic in the Katha, p. 287) as they are among the Muslims; worldly men immediately recognize her, and the wise steer clear of her. She can be found in the cities of Southern Europe, always pious, always praying; and she seems to do her work not just for profit but for pure or impure pleasure. In the text, her task was easy, as she was dealing with a couple of naïve individuals.
[FN#8] Koran, xxv. 70. I give Sale's version.
[FN#8] Quran, 25:70. I provide Sale's translation.
[FN#9] Easterns, I have observed, have no way of saying "Thank you;" they express it by a blessing or a short prayer. They have a right to your surplus: daily bread is divided, they say and, eating yours, they consider it their own. I have discussed this matter in Pilgrimage i. 75-77, in opposition to those who declare that "gratitude" is unknown to Moslems.
[FN#9] I've noticed that people from the East don’t say "Thank you;" instead, they express their gratitude through blessings or short prayers. They believe they have a right to your surplus: when they share food, they consider it theirs. I talked about this in Pilgrimage i. 75-77, in contrast to those who claim that "gratitude" is not recognized by Muslims.
[FN#10] Cufa (Kufah) being a modern place never had a "King,"
but as the Hindu says, " Delhi is far" it is a far cry to Loch
Awe. Here we can hardly understand "Malik" as Governor or
Viceroy: can it be syn. with Zъ-mбl-(moneyed)?
[FN#10] Cufa (Kufah), being a modern place, never had a "King,"
but as the Hindu says, "Delhi is far," it is a long way to Loch
Awe. Here, we can hardly interpret "Malik" as Governor or
Viceroy: could it be synonymous with Zъ-mбl-(moneyed)?
[FN#11] Abd al-Malik has been before mentioned as the "Sweat of a Stone," etc. He died recommending Al-Hajjaj to his son, Al-Walid, and one of his sayings is still remembered. "He who desireth to take a female slave for carnal-enjoyment, let him take a native of Barbary; if he need one for the sake of children, let him have a Persian; and whoso desireth one for service, let him take a Greek." Moderns say, "If you want a brother (in arms) try a Nubian; one to get you wealth an Abyssinian and if you want an ass (for labour) a Sбwahнli, or Zanzibar negroid."
[FN#11] Abd al-Malik has been mentioned before as the "Sweat of a Stone," etc. He died recommending Al-Hajjaj to his son, Al-Walid, and one of his sayings is still remembered. "If you want a female slave for pleasure, choose someone from Barbary; if you need one to have children, go for a Persian; and if you want someone to serve you, pick a Greek." Today, people say, "If you want a brother in arms, try a Nubian; if you want someone to bring you wealth, go for an Abyssinian; and if you need a laborer, choose a Swahili or a Zanzibar person."
[FN#12] Probably suggested by the history of Antiochus and
Stratonice, with an addition of Eastern mystery such as geomancy.
[FN#12] Probably inspired by the story of Antiochus and
Stratonice, along with some Eastern mystery like geomancy.
[FN#13] Arab, "Kбrъrah": the "water-doctor" has always been an institution in the east and he has lately revived in Europe especially at the German baths and in London.
[FN#13] Arab, "Kбrъrah": the "water-doctor" has always been a staple in the East and has recently made a comeback in Europe, particularly in the German baths and in London.
[FN#14] Lane makes this phrase "O brother of the Persians!" synonymous with "O Persian!" I think it means more, a Persian being generally considered "too clever by half."
[FN#14] Lane makes this phrase "O brother of the Persians!" synonymous with "O Persian!" I think it means more, as a Persian is generally seen as "too clever by half."
[FN#15] The verses deal in untranslatable word-plays upon women's names, Naomi (the blessing) Su'adб or Su'бd (the happy, which Mr. Redhouse, in Ka'ab's Mantle-poem, happily renders Beatrice); and Juml (a sum or total) the two latter, moreover, being here fictitious.
[FN#15] The verses play with untranslatable puns based on women's names, Naomi (the blessing), Su'adن or Su'ad (the happy, which Mr. Redhouse, in Ka'ab's Mantle-poem, cleverly translates to Beatrice); and Juml (a sum or total), with the latter two being fictitious here.
[FN#16] "And he (Jacob) turned from them, and said, 'O how I am grieved for Joseph' And his eyes became white with mourning. … (Quoth Joseph to his brethren), 'Take this my inner garment and throw it on my father's face and he shall recover his sight.' . . . So, when the messenger of good tidings came (to Jacob) he threw it (the shirt) over his face and he recovered his eye-sight." Koran, xii. 84, 93, 96. The commentators, by way of improvement, assure us that the shirt was that worn by Abraham when thrown into the fire (Koran, chaps. xvi.) by Nimrod (!). We know little concerning "Jacob's daughters" who named the only bridge spanning the upper Jordan, and who have a curious shrine tomb near Jewish "Safe" (North of Tiberias), one of the four "Holy Cities." The Jews ignore these "daughters of Jacob" and travellers neglect them.
[FN#16] "And he (Jacob) turned away from them and said, 'Oh, how I grieve for Joseph.' And his eyes became white from mourning. … (Joseph said to his brothers), 'Take this inner garment of mine and throw it over my father's face, and he will regain his sight.' . . . So, when the messenger of good news came to Jacob, he threw it (the shirt) over his face and regained his eyesight." Koran, xii. 84, 93, 96. The commentators, wanting to enhance the story, tell us that the shirt belonged to Abraham when he was thrown into the fire (Koran, chaps. xvi.) by Nimrod (!). We know little about "Jacob's daughters," who named the only bridge over the upper Jordan and have a curious shrine tomb near Jewish "Safe" (north of Tiberias), one of the four "Holy Cities." The Jews overlook these "daughters of Jacob," and travelers ignore them.
[FN#17] Easterns, I have remarked, mostly recognise the artistic truth that the animal-man is handsomer than woman and that "fair sex" is truly only of skin-colour. The same is the general-rule throughout creation, for instance the stallion compared with the mare, the cock with the hen; while there are sundry exceptions such as the Falconidae.
[FN#17] I've noticed that people from the East generally see the artistic reality that the male animal is more attractive than the female, and that the so-called "fair sex" is really just a matter of skin color. This pattern holds true across nature; for example, the stallion compared to the mare, the rooster compared to the hen, although there are some exceptions like the Falconidae.
[FN#18] The Badawi (who is nothing if not horsey) compares the gait of a woman who walks well (in Europe rarely seen out of Spain) with the slightly swinging walk of a thoroughbred mare, bending her graceful neck and looking from side to side at objects as she passes.
[FN#18] The Badawi (who is all about horses) compares the walk of a woman who walks well (which is rarely seen outside of Spain in Europe) to the slightly swaying stride of a thoroughbred mare, gracefully bending her neck and glancing side to side at things as she goes by.
[FN#19] Li'llбhi (darr') al-kбil, a characteristic idiom. "Darr"=giving (rich) milk copiously and the phrase expresses admiration, "To Allah be ascribed (or Allah be praised for) his rich eloquence who said etc. Some Hebraists would render it, "Divinely (well) did he speak who said," etc., holding "Allah" to express a superlative like "Yah" Jah) in Gen. iv. 1; x. 9. Nimrod was a hunter to the person (or presence) of Yah, i.e. mighty hunter.
[FN#19] Li'llбhi (darr') al-kбil, a common expression. "Darr" means giving rich milk abundantly, and the phrase shows admiration: "To Allah be praised for his rich eloquence who said etc." Some Hebraists would translate it as, "Divinely well did he speak who said," considering "Allah" to express a superlative similar to "Yah" (Jah) in Gen. iv. 1; x. 9. Nimrod was a mighty hunter before Yah, meaning he was a powerful hunter.
[FN#20] Hamzah and Abbбs were the famous uncles of Mohammed often noticed: Ukayl is not known; possibly it may be Akнl, a son of the fourth Caliph, Ali.
[FN#20] Hamzah and Abbбs were the famous uncles of Mohammed often mentioned: Ukayl is not known; it might be Akнl, a son of the fourth Caliph, Ali.
[FN#21] The Eastern ring is rarely plain; and, its use being that of a signet, it is always in intaglio: the Egyptians invented engraving hieroglyphics on wooden stamps for marking bricks and applied the process to the ring. Moses B. C. 1491 (Exod. xxviii. 9) took two onyx-stones, and graved on them the names of the children of Israel. From this the signet ring was but a step. Herodotus mentions an emerald seal-set in gold, that of Polycrates, the work of Theodorus, son of Telecles the Samian (iii. 141). The Egyptians also were perfectly acquainted with working in cameo (anaglyph) and rilievo, as may be seen in the cavo rilievo of the finest of their hieroglyphs. The Greeks borrowed from them the cameo and applied it to gems (e.g. Tryphon's in the Marlborough collection), and they bequeathed the art to the Romans. We read in a modern book "Cameo means an onyx, and the most famous cameo in the world is the onyx containing the Apotheosis of Augustus." The ring is given in marriage because it was a seal—by which orders were signed (Gen. xxxviii. 18 and Esther iii. 10-12). I may note that the seal-ring of Cheops (Khufu), found in the Greatest Pyramid, was in the possession of my old friend, Doctor Abbott, of Auburn (U.S.), and was sold with his collection. It is the oldest ring in the world, and settles the Cheops-question.
[FN#21] The Eastern ring is rarely simple; and since its function is that of a signet, it’s always designed in intaglio. The Egyptians created wooden stamps with engraved hieroglyphics for marking bricks and applied this technique to rings. Moses B.C. 1491 (Exod. xxviii. 9) took two onyx stones and engraved on them the names of the children of Israel. This was just a step away from the signet ring. Herodotus mentions an emerald seal set in gold belonging to Polycrates, crafted by Theodorus, son of Telecles the Samian (iii. 141). The Egyptians were also well-versed in cameo (anaglyph) and relief work, as seen in the cavo rilievo of their finest hieroglyphs. The Greeks borrowed cameo techniques from them and applied it to gems (e.g., Tryphon's in the Marlborough collection), and they passed this art on to the Romans. A modern book states, "Cameo means an onyx, and the most famous cameo in the world is the onyx depicting the Apotheosis of Augustus." The ring is given in marriage because it served as a seal—through which orders were signed (Gen. xxxviii. 18 and Esther iii. 10-12). I should mention that the seal ring of Cheops (Khufu), found in the Great Pyramid, belonged to my old friend, Doctor Abbott, from Auburn (U.S.), and was sold with his collection. It's the oldest ring in the world and resolves the Cheops question.
[FN#22] This habit of weeping when friends meet after long parting is customary, I have noted, amongst the American "Indians," the Badawin of the New World; they shed tears thinking of the friends they have lost. Like most primitive people they are ever ready to weep as was Жneas or Shakespeare's saline personage,
[FN#22] I've noticed that it's common for people to cry when friends reunite after a long time apart among the American "Indians," the Badawin of the New World; they shed tears thinking of those they've lost. Like many indigenous cultures, they are quick to cry, just like Aeneas or Shakespeare's emotional characters.
"This would make a man, a man of salt
To use his eyes for garden waterpots."
(King Lear, iv. 6.)
"This would make a guy, a guy of wisdom
To use his eyes for watering cans."
(King Lear, iv. 6.)
[FN#23] Here poetical-justice is not done; in most Arab tales the two adulterous Queens would have been put to death.
[FN#23] In this case, poetic justice isn’t served; in most Arab stories, the two unfaithful queens would have been executed.
[FN#24] Pronounce Aladdin Abush-Shбmбt.
Pronounce Aladdin Abush-Shāmāt.
[FN#25] Arab. "Misr," vulg. Masr: a close connection of Misraim the "two Misrs," Egypt, upper and lower.
[FN#25] Arab. "Misr," commonly Masr: a close connection of Misraim the "two Misrs," Egypt, upper and lower.
[FN#26] The Persians still call their Consuls "Shah-bander," lit. king of the Bandar or port.
[FN#26] The Persians still refer to their Consuls as "Shah-bander," which means king of the Bandar or port.
[FN#27] Arab. "Dukhъl," the night of going in, of seeing the bride unveiled for the first time, etcaetera.
[FN#27] Arab. "Dukhъl," the night of entering, when the bride is seen unveiled for the first time, etc.
[FN#28] Arab. "Barsh" or "Bars," the commonest kind. In India it is called Ma'jъn (=electuary, generally): it is made of Ganja or young leaves, buds, capsules and florets of hemp (C. saliva), poppy-seed and flowers of the thorn-apple (daiura) with milk and auger-candy, nutmegs, cloves, mace and saffron, all boiled to the consistency of treacle which hardens when cold. Several-recipes are given by Herklots (Glossary s.v. Majoon). These electuaries are usually prepared with "Charas," or gum of hemp, collected by hand or by passing a blanket over the plant in early morning, and it is highly intoxicating. Another intoxicant is "Sabzi," dried hemp-leaves, poppy-seed, cucumber heed, black pepper and cardamoms rubbed down in a mortar with a wooden pestle, and made drinkable by adding milk, ice-cream, etc. The Hashish of Arabia is the Hindustani Bhang, usually drunk and made as follows. Take of hemp-leaves, well washed, 3 drams black pepper 45 grains and of cloves, nutmeg and mace (which add to the intoxication) each 12 grains. Triturate in 8 ounces of water or the juice of watermelon or cucumber, strain and drink. The Egyptian Zabнbah is a preparation of hemp florets, opium and honey, much affected by the lower orders, whence the proverb: "Temper thy sorrow with Zabibah. In Al-Hijaz it is mixed with raisins (Zabнb) and smoked in the water-pipe. (Burck hardt No. 73.) Besides these there is (1) "Post" poppy-seed prepared in various ways but especially in sugared sherbets; (2) Datura (stramonium) seed, the produce of the thorn-apple breached and put into sweetmeats by dishonest confectioners; it is a dangerous intoxicant, producing spectral-visions, delirium tremens, etc., and (3) various preparations of opium especially the "Madad," pills made up with toasted betel-leaf and smoked. Opium, however, is usually drunk in the shape of "Kusumba," a pill placed in wet cotton and squeezed in order to strain and clean it of the cowdung and other filth with which it is adulterated.
[FN#28] Arab. "Barsh" or "Bars," the most common type. In India, it's called Ma'jъn (meaning electuary, generally): it's made from Ganja or young leaves, buds, capsules, and florets of hemp (C. saliva), poppy seeds, and flowers of the thorn-apple (datura), mixed with milk, sugar candy, nutmeg, cloves, mace, and saffron, all boiled down to a syrup-like consistency that hardens when cold. Several recipes are provided by Herklots (Glossary s.v. Majoon). These electuaries are often made with "Charas," or hemp gum, collected by hand or by rubbing a blanket over the plant in the early morning, and it's very intoxicating. Another intoxicant is "Sabzi," which consists of dried hemp leaves, poppy seeds, cucumber seeds, black pepper, and cardamom ground together in a mortar with a wooden pestle, then made drinkable by adding milk, ice cream, etc. The Hashish of Arabia is similar to the Hindustani Bhang, typically consumed and made as follows: Take 3 drams of washed hemp leaves, 45 grains of black pepper, and 12 grains each of cloves, nutmeg, and mace (which enhance the intoxication). Grind this in 8 ounces of water or the juice of watermelon or cucumber, strain, and drink. The Egyptian Zabнbah is a mix of hemp florets, opium, and honey, popular among the lower classes, hence the saying: "Temper your sorrow with Zabibah." In Al-Hijaz, it's mixed with raisins (Zabнb) and smoked in a water pipe. (Burckhardt No. 73.) In addition to these, there is (1) "Post," poppy seeds prepared in different ways, especially in sweetened sherbets; (2) Datura (stramonium) seeds, from the thorn-apple, which are added to sweets by unscrupulous confectioners; this is a dangerous intoxicant that can cause hallucinations and delirium tremens; and (3) various opium preparations, especially "Madad," pills made with toasted betel leaf and smoked. Opium, however, is usually ingested in the form of "Kusumba," a pill wrapped in wet cotton and squeezed to filter out cow dung and other impurities that it's often mixed with.
[FN#29] Arab. "Sikankъr" (Gr. {Greek letters}, Lat. Scincus) a lizard (S. officinalis) which, held in the hand, still acts as an aphrodisiac in the East, and which in the Middle Ages was considered a universal-medicine. In the "Adja'ib al-Hind" (Les Merveilles de l'Inde) we find a notice of a bald-headed old man who was compelled to know his wife twice a day and twice a night in consequence of having eaten a certain fish. (Chaps. Ixxviii. of the translation by M. L. Marcel Devic, from a manuscript of the tenth century, Paris Lemaire, 1878.) Europeans deride these prescriptions, but Easterns know better: they affect the fancy, that is the brain, and often succeed in temporarily relieving impotence. The recipes for this evil, which is incurable only when it comes from heart-affections, are innumerable in the East; and about half of every medical-work is devoted to them. Many a quack has made his fortune with a few bottles of tincture of cantharides, and a man who could discover a specific would become a millionaire in India only. The curious reader will consult for specimens the Ananga-Ranga Shastra by Koka Pandit; or the "Rujъ 'al-Shaykh ila 'l-Sabбh fi Kuwwati 'l-Bбh" (the Return of the Old Man to Youth in power of Procreation) by Ahmad bin Sulaymбn known as Ibn Kamбl-Bбshб, in 139 chapters lithographed at Cairo. Of these aphrodisiacs I shall have more to say.
[FN#29] Arab. "Sikankъr" (Gr. {Greek letters}, Lat. Scincus) is a lizard (S. officinalis) that, when held in the hand, acts as an aphrodisiac in the East and was viewed as a universal remedy in the Middle Ages. In the "Adja'ib al-Hind" (Les Merveilles de l'Inde), there's a story about a bald old man who was forced to be intimate with his wife twice a day and twice at night because he ate a certain fish. (Chaps. Ixxviii. of the translation by M. L. Marcel Devic, from a manuscript of the tenth century, Paris Lemaire, 1878.) Europeans mock these remedies, but people from the East understand their value: they influence desire, meaning the brain, and often help temporarily alleviate impotence. There are countless recipes for this issue, which is only deemed incurable when it stems from heart problems; about half of every medical text focuses on them. Many quacks have struck it rich with just a few bottles of cantharides tincture, and anyone who could find a cure would become a millionaire in India alone. Curious readers can look for examples in the Ananga-Ranga Shastra by Koka Pandit or the "Rujъ 'al-Shaykh ila 'l-Sabбh fi Kuwwati 'l-Bбh" (the Return of the Old Man to Youth in power of Procreation) by Ahmad bin Sulaymбn, known as Ibn Kamбl-Bаша, in 139 chapters printed in Cairo. I'll discuss these aphrodisiacs more later.
[FN#30] Alб al-Din (our old friend Aladdin) = Glory of the Faith, a name of which Mohammed who preferred the simplest, like his own, would have highly disapproved. The most grateful names to Allah are Abdallah (Allah's Slave) and Abd al-Rahman (Slave of the Compassionate); the truest are Al-Hбrith (the gainer, "bread winner") and Al-Hammбm (the griever); and the hatefullest are Al-Harb (witch) and Al-Murrah (bitterness, Abu Murrah being a kunyat or by-name of the Devil). Abu al-Shбmбt (pronounced Abushshбmбt)=Father of Moles, concerning which I have already given details. These names ending in -Din (faith) began with the Caliph Al-Muktadi bi-Amri 'llah (regn. A.H. 467= 1075), who entitled his Wazir "Zahнr al-Din (Backer or Defender of the Faith) and this gave rise to the practice. It may be observed that the superstition of naming by omens is in no way obsolete.
[FN#30] Alб al-Din (our old friend Aladdin) = Glory of the Faith, a name that Mohammed, who preferred simpler names like his own, would have strongly disapproved of. The most appreciated names to Allah are Abdallah (Allah's Slave) and Abd al-Rahman (Slave of the Compassionate); the most accurate are Al-Hбrith (the gainer, "breadwinner") and Al-Hammбm (the griever); and the most disliked are Al-Harb (witch) and Al-Murrah (bitterness, with Abu Murrah being a kunyat or nickname for the Devil). Abu al-Shбmбt (pronounced Abushshбmбt) = Father of Moles, which I've already detailed. These names ending in -Din (faith) began with Caliph Al-Muktadi bi-Amri 'llah (reign A.H. 467 = 1075), who gave his Wazir the title "Zahнr al-Din (Backer or Defender of the Faith)," leading to this practice. It's worth noting that the superstition of naming based on omens is still very much alive.
[FN#31] Meaning that he appeared intoxicated by the pride of his beauty as though it had been strong wine.
[FN#31] Meaning that he seemed drunk on the pride of his beauty, as if it were expensive wine.
[FN#32] i.e. against the evil eye.
[FN#32] i.e. protection from the evil eye.
[FN#33] Meaning that he had been delicately reared.
[FN#33] Meaning that he had been raised with care.
[FN#34] A traditional-saying of Mohammed.
A traditional saying of Mohammed.
[FN#35] So Boccaccio's "Capo bianco" and "Coda verde." (Day iv.,
Introduct.)
[FN#35] So Boccaccio's "White Head" and "Green Tail." (Day iv.,
Introduct.)
[FN#36] The opening chapter is known as the "Mother of the Book" (as opposed to Yб Sнn, the "heart of the Koran"), the "Surat (chapter) of Praise," and the "Surat of repetition" (because twice revealed?) or thanksgiving, or laudation (Ai-Masбni) and by a host of other names for which see Mr. Rodwell who, however, should not write "Fatthah" (p. xxv.) nor "Fathah" (xxvii.). The Fбtihah, which is to Al-Islam much what the "Paternoster" is to Christendom, consists of seven verses, in the usual-Saj'a or rhymed prose, and I have rendered it as follows:
[FN#36] The opening chapter is called the "Mother of the Book" (unlike Yб Sнn, the "heart of the Koran"), the "Surat (chapter) of Praise," and the "Surat of Repetition" (perhaps because it was revealed twice?) or thanksgiving, or laudation (Ai-Masбni) along with many other names. For a full list, see Mr. Rodwell, who, however, shouldn't write "Fatthah" (p. xxv.) or "Fathah" (xxvii.). The Fбtihah is to Al-Islam what the "Paternoster" is to Christianity; it consists of seven verses in the usual Saj'a or rhymed prose, and I have translated it as follows:
In the name of the Compassionating, the Compassionate! * Praise be to Allah who all the Worlds made * The Compassionating, the Compassionate * King of the Day of Faith! * Thee only do we adore and of Thee only do we crave aid * Guide us to the path which is straight * The path of those for whom Thy love is great, not those on whom is hate, nor they that deviate * Amen! O Lord of the World's trine.
In the name of the Most Compassionate, the Compassionate! * Praise be to Allah who created all the worlds * The Most Compassionate, the Compassionate * King of the Day of Judgment! * You alone we worship and You alone we ask for help * Guide us on the straight path * The path of those whom You love, not those who earn Your anger, nor those who go astray * Amen! O Lord of the Worlds.
My Pilgrimage (i. 285; ii. 78 and passim) will supply instances of its application; how it is recited with open hands to catch the blessing from Heaven and the palms are drawn down the face (Ibid. i. 286), and other details,
My Pilgrimage (i. 285; ii. 78 and passim) will provide examples of its use; how it is said with open hands to receive blessings from Heaven, with the palms drawn down the face (Ibid. i. 286), along with other details,
[FN#37] i.e. when the evil eye has less effect than upon children. Strangers in Cairo often wonder to see a woman richly dressed leading by the hand a filthy little boy (rarely a girl) in rags, which at home will be changed to cloth of gold.
[FN#37] i.e. when the evil eye has less effect than on children. Strangers in Cairo often wonder to see a woman dressed elegantly leading a filthy little boy (rarely a girl) in rags, which at home will be changed to cloth of gold.
[FN#38] Arab. "Asнdah" flour made consistent by boiling in water with the addition of "Same" clarified butter) and honey: more like pap than custard.
[FN#38] Arab. "Asнdah" flour made thick by boiling in water with the addition of "Same" clarified butter and honey: more like porridge than custard.
[FN#39] Arab. "Ghбbah" = I have explained as a low-lying place where the growth is thickest and consequently animals haunt it during the noon-heats
[FN#39] Arab. "Ghбbah" = I have explained it as a low area where vegetation is densest, which is why animals gather there during the hottest part of the day.
[FN#40] Arab. "Akkбm," one who loads camels and has charge of the luggage. He also corresponds with the modern Mukharrij or camel-hirer (Pilgrimage i. 339), and hence the word Moucre (Moucres) which, first used by La Brocquiиre (A.D. 1432), is still the only term known to the French.
[FN#40] Arab. "Akkбm," a person who loads camels and manages the luggage. This role is similar to the modern Mukharrij or camel-hirer (Pilgrimage i. 339), which is why the term Moucre (Moucres), first used by La Brocquiиre (A.D. 1432), remains the only term recognized in French.
[FN#41] i.e. I am old and can no longer travel.
[FN#41] I mean, I’m old now and can’t travel anymore.
[FN#42] Taken from Al-Asma'i, the "Romance of Antar," and the episode of the Asafir Camels.
[FN#42] Taken from Al-Asma'i, the "Romance of Antar," and the episode of the Asafir Camels.
[FN#43] A Mystic of the twelfth century A.D. who founded the Kбdirн order (the oldest and chiefest of the four universally recognised), to which I have the honour to belong, teste my diploma (Pilgrimage, Appendix i.). Visitation is still made to his tomb at Baghdad. The Arabs (who have no hard g-letter) alter to "Jнlбn" the name of his birth-place "Gilan," a tract between the Caspian and the Black Seas.
[FN#43] A mystic from the twelfth century A.D. who founded the Kбdirн order (the oldest and most prominent of the four universally recognized), to which I am honored to belong, as confirmed by my diploma (Pilgrimage, Appendix i.). People still visit his tomb in Baghdad. The Arabs (who don’t have a hard g sound) change the name of his birthplace from "Gilan," an area between the Caspian and the Black Seas, to "Jнlбn."
[FN#44] The well-known Anglo-Indian "Mucuddum;" lit. "one placed before (or over) others"
[FN#44] The well-known Anglo-Indian "Mucuddum;" lit. "one placed before (or over) others"
[FN#45] Koran xiii. 14.
[FN#45] Quran 13:14.
[FN#46] i.e.. his chastity: this fashion of objecting to infamous proposals is very characteristic: ruder races would use their fists.
[FN#46] i.e., his chastity: this way of rejecting shameful suggestions is very typical; less civilized groups would respond with violence.
[FN#47] Arab. "Rбfizн"=the Shi'ah (tribe, sect) or Persian schismatics who curse the first three Caliphs: the name is taken from their own saying "Innб rafiznб-hum"=verily we have rejected them. The feeling between Sunni (the so-called orthodox) and Shi'ah is much like the Christian love between a Catholic of Cork and a Protestant from the Black North. As Al-Siyuti or any historian will show, this sect became exceedingly powerful under the later Abbaside Caliphs, many of whom conformed to it and adopted its tractices and innovations (as in the Azan or prayer-call), greatly to the scandal-of their co-religionists. Even in the present day the hatred between these representatives of Arab monotheism and Persian Guebrism continues unabated. I have given sundry instances m my Pilgrimage, e.g. how the Persians attempt to pollute the tombs of the Caliphs they abhor.
[FN#47] Arab. "Ráfizí" = the Shi'ah (sect) or Persian dissenters who curse the first three Caliphs: the name comes from their saying "Inná rafizná-hum" = indeed, we have rejected them. The tension between Sunni (the so-called orthodox) and Shi'ah is much like the Christian divide between a Catholic from Cork and a Protestant from the North. As Al-Siyuti or any historian will demonstrate, this sect became very powerful under the later Abbasid Caliphs, many of whom converted to it and adopted its practices and innovations (like the Azan or prayer-call), much to the outrage of their co-religionists. Even today, the animosity between these representatives of Arab monotheism and Persian Guebrism remains strong. I have provided several examples in my Pilgrimage, such as how the Persians try to defile the tombs of the Caliphs they despise.
[FN#48] Arab. "Sakkб," the Indian "Bihishtн" (man from Heaven):
Each party in a caravan has one or more.
[FN#48] Arab. "Sakkб," the Indian "Bihishtн" (man from Heaven):
Each group in a caravan has one or more.
[FN#49] These "Kirбmбt" or Saints' miracles, which Spiritualists will readily accept, are recorded in vast numbers. Most men have half a dozen to tell, each of his "Pнr" or patron, including the Istidrбj or prodigy of chastisement. (Dabistan, iii. 274.)
[FN#49] These "Kirбmбt" or Saints' miracles, which Spiritualists will easily accept, are documented in large quantities. Most people have about six stories to share, each about their "Pнr" or patron, including the Istidrбj or miracle of punishment. (Dabistan, iii. 274.)
[FN#50] Great granddaughter of the Imam Hasan buried in Cairo and famed for "Kirбmбt." Her father, governor of Al-Medinah, was imprisoned by Al-Mansur and restored to power by Al-Mahdi. She was married to a son of the Imam Ja'afar al-Sadik and lived a life of devotion in Cairo, dying in A.H. 218=824. The corpse of the Imam al-Shafi'i was carried to her house, now her mosque and mausoleum: it stood in the Darb al-Sabъa which formerly divided Old from New Cairo and is now one of the latter's suburbs. Lane (M. E. chaps. x.) gives her name but little more. The mention of her shows that the writer of the tale or the copyist was a Cairene : Abd al-Kadir is world-known : not so the "Sitt."
[FN#50] Great-granddaughter of Imam Hasan, she was buried in Cairo and known for her "Kirбmбt." Her father, the governor of Al-Medinah, was imprisoned by Al-Mansur and later restored to power by Al-Mahdi. She married a son of Imam Ja'afar al-Sadik and lived a life of devotion in Cairo, passing away in A.H. 218=824. The body of Imam al-Shafi'i was brought to her house, which is now her mosque and mausoleum: it was located in Darb al-Sabъa, an area that once separated Old Cairo from New Cairo and is now part of the latter's suburbs. Lane (M. E. chaps. x.) mentions her name, but not much else. Her mention suggests that the writer of the story or the copyist was from Cairo: Abd al-Kadir is well-known worldwide; not so for the "Sitt."
[FN#51] Arab. "Farkh akrab" for Ukayrib, a vulgarism.
[FN#51] Arab. "Farkh akrab" for Ukayrib, a slang term.
[FN#52] The usual Egyptian irreverence: he relates his abomination as if it were a Hadis or Tradition of the Prophet with due ascription.
[FN#52] The typical Egyptian disrespect: he shares his disgust as if it were a Hadis or Tradition of the Prophet, properly accredited.
[FN#53] A popular name, dim. of Zubdah cream, fresh butter, "creamkin."
[FN#53] A popular name, dim. of Zubdah cream, fresh butter, "creamkin."
[FN#54] Arab. "Mustahall," "Mustahill' and vulg. "Muhallil" (=one who renders lawful). It means a man hired for the purpose who marries pro forma and after wedding, and bedding with actual-consummation, at once divorces the woman. He is held the reverse of respectable and no wonder. Hence, probably, Mandeville's story of the Islanders who, on the marriage-night, "make another man to lie by their wives, to have their maidenhead, for which they give great hire and much thanks. And there are certain men in every town that serve for no other thing; and they call them cadeberiz, that is to say, the fools of despair, because they believe their occupation is a dangerous one." Burckhardt gives the proverb (No. 79), "A thousand lovers rather than one Mustahall," the latter being generally some ugly fellow picked up in the streets and disgusting to the wife who must permit his embraces.
[FN#54] Arab. "Mustahall," "Mustahill" and commonly "Muhallil" (=one who makes it lawful). This refers to a man hired specifically to marry a woman for show, and after consummating the marriage, he quickly divorces her. He is regarded as quite disrespectful, and it’s easy to see why. This likely inspired Mandeville’s tale of the Islanders who, on their wedding night, "have another man lie with their wives to take their virginity, for which they pay well and express gratitude. There are certain men in every town who only do this job; they are called cadeberiz, which means the fools of despair, as they believe their work is quite dangerous." Burckhardt notes the saying (No. 79), "A thousand lovers rather than one Mustahall," the latter usually being some unattractive guy picked up off the street and repulsive to the wife who has to allow his advances.
[FN#55] This is a woman's oath. not used by men.
[FN#55] This is a woman's oath, not used by men.
[FN#56] Pronounced "Yб Sнn" (chaps. xxxvi.) the "heart of the
Koran" much used for edifying recitation. Some pious Moslems in
Egypt repeat it as a Wazifah, or religious task, or as masses for
the dead, and all educated men know its 83 versets by rote.
[FN#56] Pronounced "Yб Sнn" (chaps. xxxvi.), the "heart of the
Koran," is often recited for spiritual reflection. Some devout Muslims in
Egypt recite it as a Wazifah, or religious obligation, or as prayers for
the deceased, and all educated individuals are familiar with its 83 verses by heart.
[FN#57] Arab. "Бl-Dбъd"=the family of David, i.e. David himself, a popular idiom. The prophet's recitation of the "Mazбmir" (Psalter) worked miracles.
[FN#57] Arab. "Бl-Dбъd"=the family of David, i.e. David himself, a popular idiom. The prophet's reading of the "Mazбmir" (Psalter) performed miracles.
[FN#58] There is a peculiar thickening of the voice in leprosy which at once betrays the hideous disease.
[FN#58] In leprosy, there’s a noticeable thickening of the voice that instantly reveals the terrible disease.
[FN#59] These lines have occurred in Night clxxxiii. I quote
Mr. Payne (in loco) by way of variety.
[FN#59] These lines are from Night 183. I'm quoting Mr. Payne (in that context) for a change.
[FN#60] Where the "Juzбm" (leprosy, elephantiasis, morbus sacrum, etc. etc.) is supposed first to show: the swelling would alter the shape. Lane (ii. 267) translates "her wrist which was bipartite."
[FN#60] Where the "Juzбm" (leprosy, elephantiasis, morbus sacrum, etc. etc.) is expected to first appear: the swelling would change the shape. Lane (ii. 267) translates "her wrist which was bipartite."
[FN#61] Arab. "Zakariyб" (Zacharias): a play upon the term "Zakar"=the sign of "masculinity." Zacharias, mentioned in the Koran as the educator of the Virgin Mary (chaps. iii.) and repeatedly referred to (chaps. xix. etc.), is a well-known personage amongst Moslems and his church is now the great Cathedral-Mosque of Aleppo.
[FN#61] Arab. "Zakariyб" (Zacharias): a play on the term "Zakar"=the sign of "masculinity." Zacharias, mentioned in the Quran as the teacher of the Virgin Mary (chaps. iii.) and referenced multiple times (chaps. xix. etc.), is a well-known figure among Muslims and his church is now the great Cathedral-Mosque of Aleppo.
[FN#62] Arab. " Ark al-Halбwat " = vein of sweetness.
[FN#62] Arab. "Ark al-Halбwat" = vein of sweetness.
[FN#63] Arab. "Futъh," which may also mean openings, has before occurred.
[FN#63] Arab. "Futъh," which can also mean openings, has been mentioned before.
[FN#64] i.e. four times without withdrawing.
[FN#64] i.e. four times without stopping.
[FN#65] i.e. a correspondence of size, concerning which many rules are given in the Ananga-Rangha Shastra which justly declares that discrepancy breeds matrimonial-troubles.
[FN#65] i.e. a correspondence of size, regarding which many rules are given in the Ananga-Rangha Shastra, which rightly states that differences lead to marital issues.
[FN#66] Arab. "Ghurбb al-Bayn"= raven of the waste or the parting: hence the bird of Odin symbolises separation (which is also called Al-bayn). The Raven (Ghurab = Heb. Oreb and Lat. Corvus, one of the prehistoric words) is supposed to be seen abroad earlier than any other bird; and it is entitled "Abu Zajir," father of omens, because lucky when flying towards the right and v.v. It is opposed in poetry to the (white) pigeon, the emblem of union, peace and happiness. The vulgar declare that when Mohammed hid in the cave the crow kept calling to his pursuers, "Ghбr! Ghбr!" (cavern, cavern): hence the Prophet condemned him to wear eternal-mourning and ever to repeat the traitorous words. This is the old tale of Coronis and Apollo (Ovid, lib. ii.).
[FN#66] Arab. "Ghurбb al-Bayn" = raven of the wasteland or the separation: thus the bird of Odin represents separation (which is also known as Al-bayn). The Raven (Ghurab = Heb. Oreb and Lat. Corvus, one of the ancient words) is thought to appear before any other bird; and it's called "Abu Zajir," father of omens, because it's considered lucky when flying to the right and unlucky when going the other way. In poetry, it's contrasted with the (white) pigeon, which symbolizes union, peace, and happiness. People say that when Mohammed was hiding in the cave, the crow kept calling to his pursuers, "Ghбr! Ghбr!" (cavern, cavern): thus the Prophet cursed him to wear eternal mourning and forever repeat the traitorous words. This is the old story of Coronis and Apollo (Ovid, lib. ii.).
—————" who blacked the raven o'er And bid him prate in his white plumes no more."
"who covered the raven and told him to stop speaking with his white feathers anymore."
[FN#67] This use of a Turkish title "Efendi" being=our esquire, and inferior to a Bey, is a rank anachronism, probably of the copyist.
[FN#67] The use of the Turkish title "Efendi," which translates to our esquire and is lower in rank than a Bey, is a historical mistake, likely made by the copyist.
[FN#68] Arab. "Samn"=Hind. "Ghi" butter melted, skimmed and allowed to cool.
[FN#68] Arab. "Samn"=Hind. "Ghi" butter melted, skimmed, and cooled.
[FN#69] Arab. "Ya Wadъd," a title of the Almighty: the Mac.
Edit. has "O David!"
[FN#69] Arab. "Ya Wadъd," a title of the Almighty: the Mac.
Edit. has "O David!"
[FN#70] Arab. "Muwashshahah;" a complicated stanza of which specimens have occurred. Mr. Payne calls it a "ballad," which would be a "Kunyat al-Zidd."
[FN#70] Arab. "Muwashshahah;" a complex stanza of which examples have appeared. Mr. Payne refers to it as a "ballad," which would be a "Kunyat al-Zidd."
[FN#71] Arab. "Bahбim" (plur. of Bahнmah=Heb. Behemoth), applied in Egypt especially to cattle. A friend of the "Oppenheim" house, a name the Arabs cannot pronounce was known throughout Cairo as "Jack al-bahбim" (of the cows).
[FN#71] Arab. "Bahбim" (plural of Bahнmah=Heb. Behemoth), used in Egypt mainly for cattle. A friend of the "Oppenheim" family, a name the Arabs can't pronounce, was known throughout Cairo as "Jack al-bahбim" (of the cows).
[FN#72] Lit. "The father of side-locks," a nickname of one of the Tobba Kings. This "Hasan of: the ringlets" who wore two long pig-tails hanging to his shoulders was the Rochester or Piron of his age: his name is still famous for brilliant wit, extempore verse and the wildest debauchery. D'Herbelot's sketch of his life is very meagre. His poetry has survived to the present day and (unhappily) we shall] hear more of "Abu Nowбs." On the subject of these patronymics Lane (Mod. Egypt, chaps. iv.) has a strange remark that "Abu Dбъd i' not the Father of Dбъd or Abu Ali the Father of Ali, but whose Father is (or was) Dбъd or Ali." Here, however, he simply confounds Abu = father of (followed by a genitive), with Abu-h (for Abu-hu) = he, whose father.
[FN#72] Literally "The father of side-locks," a nickname of one of the Tobba Kings. This "Hasan of the ringlets," who wore two long pigtails hanging to his shoulders, was the Rochester or Piron of his time; his name is still well-known for his brilliant wit, improvisational poetry, and wild debauchery. D'Herbelot's account of his life is very brief. His poetry has survived to this day, and (unfortunately) we will hear more of "Abu Nowбs." Regarding these patronymics, Lane (Mod. Egypt, chaps. iv.) makes a strange observation that "Abu Dбъd is not the Father of Dбъd or Abu Ali the Father of Ali, but whose Father is (or was) Dбъd or Ali." Here, however, he mistakenly confuses Abu = father of (followed by a genitive) with Abu-h (for Abu-hu) = he, whose father.
[FN#73] Arab. "Samъr," applied in slang language to cats and dogs, hence the witty Egyptians converted Admiral-Seymour (Lord Alcester) into "Samъr."
[FN#73] Arab. "Samъr," used in slang to refer to cats and dogs, which is why the clever Egyptians turned Admiral Seymour (Lord Alcester) into "Samъr."
[FN#74] The home-student of Arabic may take this letter as a model even in the present day; somewhat stiff and old-fashioned, but gentlemanly and courteous.
[FN#74] The home-student of Arabic can use this letter as a model even today; it's a bit formal and old-fashioned, but still polite and respectful.
[FN#75] Arab. "Salнm" (not Sй-lim) meaning the "Safe and sound."
[FN#75] Arab. "Salнm" (not Sй-lim) meaning "Safe and sound."
[FN#76] Arab. "Halбwah"=sweetmeat, meaning an entertainment such as men give to their friends after sickness or a journey. it is technically called as above, "The Sweetmeat of Safety."
[FN#76] Arab. "Halбwah"=sweet treat, referring to a celebration that men offer their friends after recovering from illness or returning from a journey. It's technically referred to as "The Sweetmeat of Safety."
[FN#77] Arab. "Salбt" which from Allah means mercy, from the
Angels intercession and pardon; and from mankind blessing.
Concerning the specific effects of blessing the Prophet, see
Pilgrimage (ii. 70). The formula is often slurred over when a man
is in a hurry to speak: an interrupting friend will say " Bless the
Prophet!" and he does so by ejaculating "Sa'am."
[FN#77] Arab. "Salбt," which means mercy from Allah, intercession and pardon from the Angels, and blessing from mankind. Concerning the specific effects of blessing the Prophet, see Pilgrimage (ii. 70). The formula is often rushed when someone is hurrying to speak: a friend might interrupt and say "Bless the Prophet!" and they do this by quickly saying "Sa'am."
[FN#78] Persian, meaning originally a command: it is now applied to a Wazirial-order as opposed to the " Irбdah," the Sultan's order.
[FN#78] Persian, originally meaning a command: it is now used to refer to a Wazirial order as opposed to the "Irбdah," the Sultan's order.
[FN#79] Arab. " Mashб'ilн" lit. the cresses-bearer who has before appeared as hangman.
[FN#79] Arab. "Mashб'ilн" lit. the cresses-bearer who has previously appeared as hangman.
[FN#80] Another polite formula for announcing a death.
[FN#80] Another polite way to announce someone's death.
[FN#81] As he died heirless the property lapsed to the Treasury.
[FN#81] Since he died without an heir, the property went to the Treasury.
[FN#82]This shaking the kerchief is a signal to disperse and the action suggests its meaning. Thus it is used in an opposite sense to "throwing the kerchief," a pseudo-Oriental practice whose significance is generally understood in Europe.
[FN#82]Waving the kerchief is a signal to scatter, and the gesture conveys its purpose. Therefore, it is used in a way that's opposite to "throwing the kerchief," a made-up Oriental practice whose meaning is usually recognized in Europe.
[FN#83] The body-guard being of two divisions.
[FN#83] The bodyguard consists of two divisions.
[FN#84] Arab. "Hadbб," lit. "hump-backed;" alluding to the Badawi bier; a pole to which the corpse is slung (Lane). It seems to denote the protuberance of the corpse when placed upon the bier which before was flat. The quotation is from Ka'ab's Mantle-Poem (Burdah v . 37), "Every son of a female, long though his safety may be, is a day borne upon a ridged implement," says Mr. Redhouse, explaining the latter as a "bier with a ridged lid." Here we differ: the Janбzah with a lid is not a Badawi article: the wildlings use the simplest stretcher; and I would translate the lines,
[FN#84] Arab. "Hadbб," meaning "hump-backed;" referring to the Badawi bier; a pole to which the corpse is tied (Lane). It seems to highlight the bulge of the corpse when placed on the bier, which was flat before. The quote is from Ka'ab's Mantle-Poem (Burdah v. 37), "Every child of a woman, no matter how long he is safe, is one day carried on a raised object," says Mr. Redhouse, interpreting the latter as a "bier with a raised lid." Here we see it differently: the Janбzah with a lid is not a Badawi item; the wild people use the simplest stretcher; and I would translate the lines,
"The son of woman, whatso his career
One day is borne upon the gibbous bier."
"The son of a woman, no matter his career
One day is carried away on a swollen bier."
[FN#85] This is a high honour to any courtier.
[FN#85] This is a great honor for any courtier.
[FN#86] "Khatun" in Turk. means any lady: mistress, etc., and follows the name, e.g. Fбtimah Khatun. Habzalam Bazazah is supposed to be a fanciful compound, uncouth as the named; the first word consisting of "Habb" seed, grain; and "Zalam" of Zulm=seed of tyranny. Can it be a travesty of "Absalom" (Ab Salбm, father of peace)? Lane (ii. 284) and Payne (iii. 286) prefer Habazlam and Hebezlem.
[FN#86] "Khatun" in Turkish means any lady: mistress, etc., and follows the name, e.g. Fatimah Khatun. Habzalam Bazazah is thought to be a made-up compound, as awkward as the name suggests; the first part means "Habb" seed, grain; and "Zalam" from Zulm means the seed of tyranny. Could it be a twist on "Absalom" (Ab Salām, father of peace)? Lane (ii. 284) and Payne (iii. 286) prefer Habazlam and Hebezlem.
[FN#87] Or night. A metaphor for rushing into peril.
[FN#87] Or night. A metaphor for diving into danger.
[FN#88] Plur. of kumkum, cucurbite, gourd-shaped vessel, jar.
[FN#88] Plural of kumkum, cucurbite, gourd-shaped container, jar.
[FN#89] A popular exaggeration for a very expert thief.
[FN#89] A common exaggeration for a highly skilled thief.
[FN#90] Arab. "Buka'at Ad-bum": lit. the "low place of blood" (where it stagnates): so Al-Bukб'ah = Cњlesyria.
[FN#90] Arab. "Buka'at Ad-bum": literally, the "low place of blood" (where it stagnates): so Al-Bukб'ah = Cњlesyria.
[FN#91] That common and very unpleasant phrase, full of egotism and self-esteem, "I told you so," is even more common in the naпve East than in the West. In this case the son's answer is far superior to the mother's question.
[FN#91] That common and very annoying phrase, full of ego and self-importance, "I told you so," is even more popular in the naive East than in the West. In this case, the son's reply is much better than the mother's question.
[FN#92] In order to keep his oath to the letter.
[FN#92] To keep his promise precisely.
[FN#93] "Tabannuj; " literally "hemping" (drugging with hemp or henbane) is the equivalent in Arab medicine of our "anжsthetics." These have been used in surgery throughout the East for centuries before ether and chloroform became the fashion in the civilised West.
[FN#93] "Tabannuj; " literally "hemping" (using hemp or henbane as a drug) is the equivalent in Arab medicine of our "anesthetics." These have been used in surgery across the East for centuries before ether and chloroform became trendy in the civilized West.
[FN#94] Arab. "Durkб'ah," the lower part of the floor, opposed to the "liwбn" or daпs. Liwбn =Al-Aywбn (Arab. and Pers.) the hall (including the daпs and the sunken parts)
[FN#94] Arab. "Durkб'ah," the lower part of the floor, as opposed to the "liwбn" or daпs. Liwбn = Al-Aywбn (Arab. and Pers.) the hall (including the daпs and the sunken parts)
[FN#95] i.e. he would toast it as he would a mistress.
[FN#95] i.e. he would celebrate it like he would a lover.
[FN#96] This till very late years was the custom in Persia, and Fath Ali Shah never appeared in scarlet without ordering some horrible cruelties. In Dar-For wearing a red cashmere turban was a sign of wrath and sending a blood red dress to a subject meant that he would be slain.
[FN#96] Until very recently, this was the custom in Persia, and Fath Ali Shah never wore scarlet without committing some terrible acts of cruelty. In Dar-For, wearing a red cashmere turban was a sign of anger, and sending a blood-red dress to someone meant they were going to be killed.
[FN#97] That is, this robbery was committed in the palace by some one belonging to it. References to vinegar are frequent; that of Egypt being famous in those days. "Optimum et laudatissimum acetum a Romanis habebatur Жgyptum" (Facciolati); and possibly it was sweetened: the Gesta (Tale xvii.) mentions "must and vinegar." In Arab Proverbs, One mind by vinegar and another by wine"=each mind goes its own way, (Arab. Prov. . 628); or, "with good and bad," vinegar being spoilt wine.
[FN#97] This robbery happened in the palace, committed by someone associated with it. There are many mentions of vinegar, which was particularly famous in Egypt back then. "The best and most praised vinegar was esteemed by the Romans to be from Egypt" (Facciolati); it may have been sweetened as well: the Gesta (Tale xvii.) talks about "must and vinegar." In Arab Proverbs, "One mind is directed by vinegar and another by wine" means that each mind goes its own way (Arab. Prov. . 628); or, "with good and bad," as vinegar is spoiled wine.
[FN#98] We have not heard the last of this old "dowsing rod": the latest form of rhabdomancy is an electrical-rod invented in the United States.
[FN#98] We haven't seen the end of this old "dowsing rod": the latest version of rhabdomancy is an electrical rod created in the United States.
[FN#99] This is the procиs verbal always drawn up on such occasions.
[FN#99] This is the official record always created on such occasions.
[FN#100] The sight of running water makes a Persian long for strong drink as the sight of a fine view makes the Turk feel hungry.
[FN#100] The sight of running water makes a Persian crave strong drink just as a beautiful view makes a Turk feel hungry.
[FN#101] Arab. "Min wahid aduww " a peculiarly Egyptian or rather
Cairene phrase.
[FN#101] Arab. "Min wahid aduww," a uniquely Egyptian or more specifically, Cairene phrase.
[FN#102] Al-Danaf=the Distressing Sickness: the title would be Ahmad the Calamity. Al-Zaybak (the Quicksilver)=Mercury Ali Hasan "Shuuman"=a pestilent fellow. We shall meet all these worthies again and again: see the Adventures of Mercury Ali of Cairo, Night dccviii., a sequel to The Rogueries of Dalilah, Night dcxcviii.
[FN#102] Al-Danaf = the Distressing Sickness: the title would be Ahmad the Calamity. Al-Zaybak (the Quicksilver) = Mercury Ali Hasan "Shuuman" = a troublesome guy. We'll encounter all these characters repeatedly: see the Adventures of Mercury Ali of Cairo, Night 708, a sequel to The Rogueries of Dalilah, Night 698.
[FN#103] For the "Sacrifice-place of Ishmael" (not Isaac) see my Pilgrimage (iii. 306). According to all Arab ideas Ishmael, being the eldest son, was the chief of the family after his father. I have noted that this is the old old quarrel between the Arabs and their cousins the Hebrews.
[FN#103] For the "Sacrifice-place of Ishmael" (not Isaac) see my Pilgrimage (iii. 306). According to all Arab beliefs, Ishmael, being the oldest son, was the head of the family after his father. I have noted that this is the long-standing dispute between the Arabs and their relatives, the Hebrews.
[FN#104] This black-mail was still paid to the Badawin of Ramlah
(Alexandria) till the bombardment in 1881.
[FN#104] This blackmail was still paid to the Bedouins of Ramlah
(Alexandria) until the bombing in 1881.
[FN#105] The famous Issus of Cilicia, now a port-village on the
Gulf of Scanderoon.
[FN#105] The famous Issus of Cilicia, now a port village on the
Gulf of Scanderoon.
[FN#106] Arab. " Wada'б" = the concha veneris, then used as small change.
[FN#106] Arab. "Wada'б" = the concha veneris, which was then used as small change.
[FN#107] Arab. "Sakati"=a dealer in "castaway" articles, such es old metal,damaged goods, the pluck and feet of animals, etc.
[FN#107] Arab. "Sakati" = a dealer in "castaway" articles, such as old metal, damaged goods, the hooves and feet of animals, etc.
[FN#108] The popular tale of Burckhardt's death in Cairo was that the names of the three first Caliphs were found written upon his slipper-soles and that he was put to death by decree of the Olema. It is the merest nonsense, as the great traveller died of dysentery in the house of my old friend John Thurburn and was buried outside the Bab al-Nasr of Cairo where his tomb was restored by the late Rogers Bey (Pilgrimage i. 123).
[FN#108] The well-known story about Burckhardt's death in Cairo goes that the names of the first three Caliphs were discovered written on the soles of his slippers and that he was executed by order of the Olema. This is pure nonsense, as the famous traveler actually died of dysentery at the home of my old friend John Thurburn and was buried outside the Bab al-Nasr in Cairo, where his tomb was restored by the late Rogers Bey (Pilgrimage i. 123).
[FN#109] Prob. a mis-spelling for Arslбn, in Turk. a lion, and in slang a piastre.
[FN#109] Probably a misspelling for Arslán, which means lion in Turkish, and in slang refers to a piastre.
[FN#110] Arab. "Maka'ad;" lit. = sitting-room.
[FN#110] Arab. "Maka'ad;" meaning = sitting room.
[FN#111] Arab. "Khammбrah"; still the popular term throughout Egypt for a European Hotel. It is not always intended to be insulting but it is, meaning the place where Franks meet to drink forbidden drinks.
[FN#111] Arab. "Khammбrah"; still the popular term throughout Egypt for a European hotel. It's not always meant to be insulting, but it is, meaning the place where foreigners gather to drink prohibited beverages.
[FN#112] A reminiscence of Mohammed who cleansed the Ka'abah of its 360 idols (of which 73 names are given by Freytag, Einleitung, etc. pp. 270, 342-57) by touching them with his staff, whereupon all fell to the ground; and the Prophet cried (Koran xvii. 84), "Truth is come, and falsehood is vanished: verily, falsehood is a thing that vanisheth" (magna est veritas, etc.). Amongst the "idols" are said to have been a statue of Abraham and the horns of the ram sacrificed in lieu of Ishmael, which (if true) would prove conclusively that the Abrahamic legend at Meccah is of ancient date and not a fiction of Al-Islam. Hence, possibly, the respect of the Judaising Tobbas of Hiwyarland for the Ka'abah. (Pilgrimage, iii. 295.)
[FN#112] A memory of Mohammed who cleansed the Ka'abah of its 360 idols (of which 73 names are mentioned by Freytag, Einleitung, etc. pp. 270, 342-57) by touching them with his staff, causing them all to fall to the ground; and the Prophet exclaimed (Koran xvii. 84), "Truth has come, and falsehood has vanished: indeed, falsehood is something that disappears" (magna est veritas, etc.). Among the "idols" are said to have been a statue of Abraham and the horns of the ram sacrificed instead of Ishmael, which (if true) would conclusively demonstrate that the Abrahamic legend in Mecca is of ancient origin and not a fabrication of Al-Islam. This possibly explains the respect shown by the Judaising Tobbas of Hiwyarland for the Ka'abah. (Pilgrimage, iii. 295.)
[FN#113] This was evidently written by a Sunni as the Shн'ahs claim to be the only true Moslems. Lane tells an opposite story (ii. 329). It suggests the common question in the South of Europe, "Are you a Christian or a Protestant?"
[FN#113] This was clearly written by a Sunni since the Shī'ahs claim to be the only true Muslims. Lane tells a different story (ii. 329). It brings to mind the common question in Southern Europe, "Are you a Christian or a Protestant?"
[FN#114] Arab. "Ana fн jнrat-ak!" a phrase to be remembered as useful in time of danger.
[FN#114] Arab. "Ana fн jнrat-ak!" a phrase to be remembered as useful in times of danger.
[FN#115] i.e. No Jinni, or Slave of the Jewel, was there to answer.
[FN#115] i.e. No Jinni, or Slave of the Jewel, was there to respond.
[FN#116] Arab. "Kunsъl" (pron. "Gunsul") which here means a well-to-do Frank, and shows the modern date of the tale as it stands.
[FN#116] Arab. "Kunsъl" (pron. "Gunsul") which here means a wealthy foreigner, and indicates the modern date of the tale as it is presented.
[FN#117] From the Ital. "Capitano." The mention of cannon and other terms in this tale shows that either it was written during the last century or it has been mishandled by copyists.
[FN#117] From the Ital. "Capitano." The references to cannons and other terms in this story suggest that it was either written in the last century or has been poorly copied by scribes.
[FN#118] Arab. "Minнnah"; a biscuit of flour and clarified butter.
[FN#118] Arab. "Minnah"; a cookie made from flour and clarified butter.
[FN#119] Arab. "Waybah"; the sixth part of the Ardabb=6 to 7
English gallons.
[FN#119] Arab. "Waybah"; the sixth part of the Ardabb=6 to 7
English gallons.
[FN#120] He speaks in half-jest а la fellah; and reminds us of
"Hangman, drive on the cart!"
[FN#120] He speaks half-jokingly, like a peasant; and reminds us of
"Hangman, drive on the cart!"
[FN#121] Yochanan (whom Jehovah has blessed) Jewish for John, is probably a copy of the Chaldean Euahanes, the Oannes of Berosus=Ea Khan, Hea the fish. The Greeks made it Joannes; the Arabs "Yohannб" (contracted to "Hannб," Christian) and "Yбbyб" (Moslem). Prester (Priest) John is probably Ung Khan, the historian prince conquered and slain by Janghiz Khan in A.D. 1202. The modern history of "John" is very extensive: there may be a full hundred varieties and derivation' of the name. "Husn Maryam" the beauty (spiritual. etc.) of the B.V.
[FN#121] Yochanan (meaning "Jehovah has blessed") is the Jewish version of John and likely originates from the Chaldean name Euahanes, which is connected to the Oannes of Berosus, linked to Ea Khan, the fish god. The Greeks adapted it to Joannes; the Arabs call it "Yohannб" (shortened to "Hannб," which is Christian) and "Yбbyб" (which is Muslim). Prester (Priest) John possibly refers to Ung Khan, the historical prince who was defeated and killed by Janghiz Khan in A.D. 1202. The modern history of "John" is quite rich, with potentially a hundred variations and sources of the name. "Husn Maryam" refers to the beauty (spiritual and otherwise) of the Blessed Virgin.
[FN#122] Primarily being middle-aged; then aid, a patron, servant, etc. Also a tribe of the Jinn usually made synonymous with "Mбrid," evil controuls, hostile to men: modern spiritualists would regard them as polluted souls not yet purged of their malignity. The text insinuates that they were at home amongst Christians and in Genoa.
[FN#122] Mainly middle-aged; then help, a supporter, servant, etc. Also a tribe of Jinn usually linked with "Mбrid," evil beings that are hostile to humans: modern spiritualists would see them as tainted souls not yet cleansed of their wickedness. The text suggests that they felt at home among Christians and in Genoa.
[FN#123] Arab. "Sar'a" = epilepsy, falling sickness, of old always confounded with "possession" (by evil spirits) or "obsession."
[FN#123] Arab. "Sar'a" = epilepsy, falling sickness, which in the past was often confused with "possession" (by evil spirits) or "obsession."
[FN#124] Again the true old charge of falsifying the so-called "Sacred books." Here the Koran is called "Furkбn." Sale (sect. iii.) would assimilate this to the Hebr. "Perek" or "Pirka," denoting a section or portion of Scripture; but Moslems understand it to be the "Book which distinguisheth (faraka, divided) the true from the false." Thus Caliph Omar was entitled "Fбrъk" = the Distinguisher (between right and wrong). Lastly, "Furkбn," meanings as in Syr. and Ethiop. deliverance, revelation, is applied alike to the Pentateuch and Koran.
[FN#124] Once again, the old accusation of distorting the so-called "Sacred books" comes up. Here, the Koran is referred to as "Furkбn." Sale (sect. iii.) would compare this to the Hebrew "Perek" or "Pirka," which means a section or part of Scripture; however, Muslims believe it refers to the "Book that distinguishes (faraka, divided) the true from the false." Therefore, Caliph Omar was called "Fбrъk" = the Distinguisher (between right and wrong). Finally, "Furkбn," which means deliverance or revelation in Syriac and Ethiopian, is used for both the Pentateuch and the Koran.
[FN#125] Euphemistic for "thou shalt die."
[FN#125] A polite way of saying "you will die."
[FN#126] Lit. "From (jugular) vein to vein" (Arab. "Warнd"). Our old friend Lucretius again: "Tantane relligio," etc.
[FN#126] Literally "From (jugular) vein to vein" (Arab. "Warнd"). Our old friend Lucretius again: "Tantane relligio," etc.
[FN#127] As opposed to the "but" or outer room.
[FN#127] As opposed to the "but" or outer room.
[FN#128] Arab. "Darb al-Asfar" in the old Jamalнyah or Northern part of Cairo.
[FN#128] Arab. "Darb al-Asfar" in the old Jamalнyah or Northern area of Cairo.
[FN#129] A noble tribe of Badawin that migrated from Al-Yaman and settled in Al-Najd Their Chief, who died a few years before Mohammed's birth, was Al-Hatim (the "black crow"), a model of Arab manliness and munificence; and although born in the Ignorance he will enter Heaven with the Moslems. Hatim was buried on the hill called Owбrid: I have already noted this favourite practice of the wilder Arabs and the affecting idea that the Dead may still look upon his kith and kin. There is not an Arab book nor, indeed, a book upon Arabia which does not contain the name of Hatim: he is mentioned as unpleasantly often as Aristides.
[FN#129] A noble tribe of Bedouins that moved from Yemen and settled in Najd. Their chief, who died a few years before Mohammed's birth, was Al-Hatim (the "black crow"), a true example of Arab strength and generosity; and although he was born in the Age of Ignorance, he will enter Heaven with the Muslims. Hatim was buried on the hill called Owbrid: I've already noted this common practice among the more primitive Arabs and the touching belief that the dead can still see their family and friends. There isn’t an Arab book, nor any book about Arabia, that doesn’t mention Hatim: he is referenced as frequently as Aristides.
[FN#130] Lord of "Cattle-feet," this King's name is unknown; but the Kбmъs mentions two Kings called Zu 'l Kalб'a, the Greater and the Less. Lane's Shaykh (ii. 333) opined that the man who demanded Hatim's hospitality was one Abu'l-Khaybari.
[FN#130] Lord of "Cattle-feet," this King's name is unknown; but the Kбmъs mentions two Kings called Zu 'l Kalб'a, the Greater and the Less. Lane's Shaykh (ii. 333) suggested that the man who asked for Hatim's hospitality was one Abu'l-Khaybari.
[FN#131] The camel's throat, I repeat, is not cut as in the case of other animals, the muscles being too strong: it is slaughtered by the "nahr," i.e. thrusting a knife into the hollow at the commissure of the chest. (Pilgrimage iii. 303.)
[FN#131] The camel's throat, I’ll say again, isn't cut like with other animals, as the muscles are too strong. It's slaughtered by the "nahr," which means stabbing a knife into the hollow at the junction of the chest. (Pilgrimage iii. 303.)
[FN#132] Adi became a Moslem and was one of the companions of the
Prophet.
[FN#132] Adi converted to Islam and was one of the companions of the
Prophet.
[FN#133] A rival-in generosity to Hatim: a Persian poet praising his patron's generosity says that it buried that of Hatim and dimmed that of Ma'an (D'Herbelot). He was a high official-under the last Ommiade, Marwбn al-Himбr (the "Ass," or the "Century," the duration of Ommiade rule) who was routed and slain in A.H. 132=750. Ma'an continued to serve under the Abbasides and was a favourite with Al-Mansъr. "More generous or bountiful than Ka'ab" is another saying (A. P., i. 325); Ka'ab ibn Mбmah was a man who, somewhat like Sir Philip Sidney at Zutphen, gave his own portion of drink while he was dying of thirst to a man who looked wistfully at him, whence the saying "Give drink to thy brother the Nбmiri" (A. P., i. 608). Ka'ab could not mount, so they put garments over him to scare away the wild beasts and left him in the desert to die. "Scatterer of blessings" (Nбshir al-Ni'am) was a title of King Malik of Al-Yaman, son of Sharhabнl, eminent for his liberality. He set up the statue in the Western Desert, inscribed "Nothing behind me," as a warner to others.
[FN#133] A competitor in generosity to Hatim: a Persian poet praising his patron's generosity states that it overshadowed Hatim's and diminished Ma'an's (D'Herbelot). He was a high-ranking official under the last Umayyad, Marwan al-Himar (the "Ass," or the "Century," referring to the length of Umayyad rule) who was defeated and killed in A.H. 132=750. Ma'an continued to serve under the Abbasids and was a favorite of Al-Mansur. "More generous or bountiful than Ka'ab" is another saying (A. P., i. 325); Ka'ab ibn Ma'mar was a man who, somewhat like Sir Philip Sidney at Zutphen, gave his own portion of drink while he was dying of thirst to a man who gazed at him longingly, hence the saying "Give drink to your brother the Namiiri" (A. P., i. 608). Ka'ab could not mount, so they covered him with garments to scare away the wild animals and left him in the desert to die. "Scatterer of blessings" (Nashir al-Ni'am) was a title of King Malik of Al-Yaman, son of Sharhabil, known for his generosity. He erected a statue in the Western Desert, inscribed "Nothing behind me," as a warning to others.
[FN#134] Lane (ii. 352) here introduces, between Nights cclxxi. and ccxc., a tale entitled in the Bresl. Edit. (iv. 134) "The Sleeper and the Waker," i.e. the sleeper awakened; and he calls it: The Story of Abu-l-Hasan the Wag. It is interesting and founded upon historical-fact; but it can hardly be introduced here without breaking the sequence of The Nights. I regret this the more as Mr. Alexander J. Cotheal-of New York has most obligingly sent me an addition to the Breslau text (iv. 137) from his MS. But I hope eventually to make use of it.
[FN#134] Lane (ii. 352) introduces, between Nights cclxxi. and ccxc., a story titled in the Bresl. Edit. (iv. 134) "The Sleeper and the Waker," meaning the sleeper awakened; he calls it: The Story of Abu-l-Hasan the Wag. It’s an intriguing tale based on historical fact, but it’s difficult to include it here without disrupting the flow of The Nights. I regret this more because Mr. Alexander J. Cotheal from New York has kindly sent me an addition to the Breslau text (iv. 137) from his manuscript. However, I hope to utilize it eventually.
[FN#135] The first girl calls gold "Titer" (pure, unalloyed metal); the second "Asjad" (gold generally) and the third "Ibrнz" (virgin ore, the Greek {Greek letters}. This is a law of Arab rhetoric never to repeat the word except for a purpose and, as the language can produce 1,200,000 (to 100,000 in English) the copiousness is somewhat painful to readers.
[FN#135] The first girl calls gold "Titer" (pure, unalloyed metal); the second "Asjad" (gold in general) and the third "Ibrнz" (virgin ore, the Greek {Greek letters}. This is a rule of Arab rhetoric not to repeat a word unless there's a specific purpose, and since the language can produce 1,200,000 words (compared to 100,000 in English), the abundance can be somewhat overwhelming for readers.
[FN#136] Arab. "Shakes" before noticed.
[FN#136] Arab. "Shakes" mentioned earlier.
[FN#137] Arab. "Kussб'б"=the curling cucumber: the vegetable is of the cheapest and the poorer classes eat it as "kitchen" with bread.
[FN#137] Arab. "Kussб'б"=the curling cucumber: this vegetable is very cheap, and poorer people eat it as a side with bread.
[FN#138] Arab. "Haram-hu," a double entendre. Here the Barlawi means his Harem the inviolate part of the house; but afterwards he makes it mean the presence of His Honour.
[FN#138] Arab. "Haram-hu," a play on words. Here the Barlawi refers to his Harem, the sacred part of the house; but later he implies the presence of His Honour.
[FN#139] Toledo? this tale was probably known to Washington Irving. The "Land of Roum " here means simply Frank-land as we are afterwards told that its name was Andalusia the old Vandal-land, a term still applied by Arabs to the whole of the Iberian Peninsula.
[FN#139] Toledo? This story was likely familiar to Washington Irving. The "Land of Roum" here just refers to Frank-land, as we learn later that its name was Andalusia, the ancient Vandal-land, a term that Arabs still use for the entire Iberian Peninsula.
[FN#140] Arab. "Amбim" (plur. of Imбmah) the common word for turband which I prefer to write in the old unclipt fashion. We got it through the Port. Turbante and the old French Tolliban from the (now obsolete) Persian term Dolband=a turband or a sash.
[FN#140] Arab. "Amбim" (plur. of Imбmah) is the common term for turban, which I prefer to write in the traditional uncut style. We got it through the Port. Turbante and the old French Tolliban come from the (now obsolete) Persian term Dolband, meaning a turban or a sash.
[FN#141] Sixth Ommiade Caliph, A.D. 705-716, from "Tбrik" we have
"Gibraltar"=Jabal-al-Tбrik.
[FN#141] Sixth Umayyad Caliph, A.D. 705-716, from "Tарик" we have
"Gibraltar"=Jabal-al-Тарик.
[FN#142] Arab. "Yunбn" = Ionia, applied to ancient Greece as
"Roum" is to the Grжco-Roman Empire.
[FN#142] Arab. "Yunбn" = Ionia, referring to ancient Greece as
"Roum" is to the Greco-Roman Empire.
[FN#143] Arab. "Bahramбni ;" prob. alluding to the well-known
legend of the capture of Somanath (Somnauth) from the Hindus by
Mahmud of Ghazni. In the Ajб'ib al-Hind (before quoted) the
Brahmins are called Abrahamah.
[FN#143] Arab. "Bahramбni ;" probably referring to the famous
legend of Mahmud of Ghazni capturing Somanath (Somnauth) from the Hindus.
In the Ajб'ib al-Hind (mentioned earlier), the Brahmins are referred to as Abrahamah.
[FN#144] i.e. "Peace be with thee!"
[FN#144] i.e. "Peace be with you!"
[FN#145] i.e. in the palace when the hunt was over. The bluntness and plain-speaking of the Badawi, which caused the revelation of the Koranic chapter "Inner Apartments" (No. xlix.) have always been favourite themes with Arab tale-tellers as a contrast with citizen suavity and servility. Moreover the Badawi, besides saying what he thinks, always tells the truth (unless corrupted by commerce with foreigners); and this is a startling contrast with the townsfolk. To ride out of Damascus and have a chat with the Ruwalб is much like being suddenly transferred from amongst the trickiest of Mediterranean people to the bluff society of the Scandinavian North. And the reason why the Turk will never govern the Arab in peace is that the former is always trying to finesse and to succeed by falsehood, when the truth, the whole truth and nothing but the truth is wanted.
[FN#145] i.e. in the palace when the hunt was over. The straightforwardness and candidness of the Bedouin, which led to the revelation of the Koranic chapter "Inner Apartments" (No. xlix.), have always been popular subjects among Arab storytellers as a contrast to the niceties and submissiveness of city dwellers. Additionally, the Bedouin, aside from expressing his thoughts, always tells the truth (unless influenced by trade with outsiders); and this creates a stark contrast with the urbanites. Riding out of Damascus to chat with the Ruwalah feels much like being suddenly moved from among the craftiest Mediterranean people to the straightforward society of Scandinavia. The reason the Turk will never govern the Arab in peace is that the former is always trying to maneuver and get ahead through deceit, while what is needed is the truth, the whole truth, and nothing but the truth.
[FN#146] Koran. xvi. 112.
[FN#146] Quran. 16:112.
[FN#147] A common and expressive way of rewarding the tongue which "spoke poetry." The Jewels are often pearls.
[FN#147] A common and effective way of rewarding someone who "spoke poetry." The jewels are often pearls.
[FN#148] Ibrahim Abu Ishбk bin al-Mahdi, a pretender to the Caliphate of well known wit and a famed musician surnamed from his corpulence "Al-Tannнn"=the Dragon or, according to others (Lane ii. 336), "Al-Tin"= the fig. His adventurous history will be found in Ibn Khallikan D'Herbelot and Al-Siyuti.
[FN#148] Ibrahim Abu Ishбk bin al-Mahdi, a claimant to the Caliphate known for his sharp wit and famous as a musician nicknamed "Al-Tannнn" (the Dragon) due to his large size, or according to others (Lane ii. 336), "Al-Tin" (the fig). His exciting story can be found in Ibn Khallikan, D'Herbelot, and Al-Siyuti.
[FN#149] The Ragha of the Zendavesta, and Rages of the Apocrypha (Tobit, Judith, etc.), the old capital-of Media Proper, and seat of government of Daylam, now a ruin some miles south of Teheran which was built out of its remains. Rayy was founded by Hoshang the primeval-king who first sawed wood, made doors and dug metal. It is called Rayy al-Mahdiyyah because Al-Mahdi held his court there. Harun al-Rashid was also born in it (A.H. 145). It is mentioned by a host of authors and names one of the Makamat of Al-Hariri.
[FN#149] The Ragha of the Zendavesta and Rages of the Apocrypha (Tobit, Judith, etc.) was the ancient capital of Media Proper and the governmental center of Daylam, now a ruin located a few miles south of Teheran, which was built from its remains. Rayy was founded by Hoshang, the ancient king who first sawed wood, made doors, and mined metal. It is called Rayy al-Mahdiyyah because Al-Mahdi held his court there. Harun al-Rashid was also born there (A.H. 145). It is mentioned by many authors and names one of the Makamat of Al-Hariri.
[FN#150] Human blood being especially impure.
[FN#150] Human blood is particularly impure.
[FN#151] Jones, Brown and Robinson.
Jones, Brown, and Robinson.
[FN#152] Arab. "Kumm ," the Moslem sleeve is mostly (like his trousers) of ample dimensions and easily converted into a kind of carpet-bag by depositing small articles in the middle and gathering up the edge in the hand. In this way carried the weight would be less irksome than hanging to the waist. The English of Queen Anne's day had regular sleeve-pockets for memoranda, etc., hence the saying, to have in one's sleeve.
[FN#152] Arab. "Kumm," the Muslim sleeve is usually (like his trousers) quite spacious and can easily be turned into a sort of bag by placing smaller items in the center and gathering the edge in the hand. This way, carrying the weight is less bothersome than having it hanging from the waist. People in Queen Anne's England had actual sleeve pockets for notes, etc., which is where the phrase "to have in one's sleeve" comes from.
[FN#153] Arab. "Khuff" worn under the "Bбbъg" (a corruption of the Persian pб-push=feet-covers, papooshes, slippers). [Lane M. E. chaps. i.]
[FN#153] Arab. "Khuff" worn under the "Bбbъg" (a corruption of the Persian pб-push=feet-covers, papooshes, slippers). [Lane M. E. chaps. i.]
[FN#154] Done in hot weather throughout the city, a dry line for camels being left in mid-street to prevent the awkward beasts slipping. The watering of the Cairo streets of late years has been excessive; they are now lines of mud in summer as well as in winter and the effluvia from the droppings of animals have, combined with other causes, seriously deteriorated the once charming climate. The only place in Lower Egypt, which has preserved the atmosphere of 1850, is Suez.
[FN#154] This was done in hot weather all over the city, leaving a dry path for camels in the middle of the street to stop the clumsy animals from slipping. In recent years, the watering of the Cairo streets has been too much; they are now muddy paths in both summer and winter, and the smell from animal droppings has, along with other factors, seriously worsened the once pleasant climate. The only place in Lower Egypt that has maintained the atmosphere of 1850 is Suez.
[FN#155] Arab. "Hurбk:" burnt rag, serving as tinder for flint and steel, is a common styptic.
[FN#155] Arab. "Hurбk:" a burnt cloth used as tinder for flint and steel, is a common wound-stopper.
[FN#156] Of this worthy, something has been said and there will be more in a future page.
[FN#156] We've talked a bit about this person, and there will be more on them later.
[FN#157] i.e. the person entitled to exact the blood-wite.
[FN#157] i.e. the person entitled to collect the blood money.
[FN#158] Al-Maamum was a man of sense with all his fanaticism One of his sayings is preserved "Odious is contentiousness in Kings, more odious vexation in judges uncomprehending a case; yet more odious is shallowness of doctors in religions and most odious are avarice in the rich, idleness in youth, jesting in age and cowardice in the soldier."
[FN#158] Al-Maamun was a sensible man despite his fanaticism. One of his sayings is preserved: "Contentiousness in kings is unpleasant, frustration in judges who don’t understand a case is even worse; yet more frustrating is the superficiality of doctors in religion, and the most unpleasant of all are greed in the wealthy, laziness in youth, joking in old age, and cowardice in soldiers."
[FN#159] The second couplet is not in the Mac. Edit. but Lane's
Shaykh has supplied it (ii. 339)
[FN#159] The second couplet isn't in the Mac. Edit. but Lane's
Shaykh provided it (ii. 339)
[FN#160] Adam's loins, the "Day of Alast," and the Imam (who stands before the people in prayer) have been explained. The "Seventh Imam" here is Al-Maamun, the seventh Abbaside the Ommiades being, as usual, ignored.
[FN#160] Adam's origins, the "Day of Alast," and the Imam (who leads the congregation in prayer) have been clarified. The "Seventh Imam" here refers to Al-Maamun, the seventh Abbasid, with the Omayyads being, as usual, overlooked.
[FN#161] He sinned only for the pleasure of being pardoned, which is poetical-and hardly practical-or probable.
[FN#161] He only sinned for the thrill of being forgiven, which is poetic—and not very practical or likely.
[FN#162] The Katб (sand-grouse) always enters into Arab poetry because it is essentially a desert bird, and here the comparison is good because it lays its eggs in the waste far from water which it must drink morning and evening. Its cry is interpreted "man sakat, salam" (silent and safe), but it does not practice that precept, for it is usually betrayed by its piping " Kata! Kata!" Hence the proverb, "More veracious than the sand-grouse," and "speak not falsely, for the Kata sayeth sooth," is Komayt's saying. It is an emblem of swiftness: when the brigand poet Shanfara boasts, "The ash-coloured Katas can drink only my leavings, after hastening all night to slake their thirst in the morning," it is a hyperbole boasting of his speed. In Sind it is called the "rock pigeon" and it is not unlike a grey partridge when on the wing.
[FN#162] The Katб (sand-grouse) often appears in Arab poetry because it's a true desert bird. The comparison works well since it lays its eggs in barren places far from water, which it has to drink every morning and evening. Its call is interpreted as "man sakat, salam" (silent and safe), but it doesn’t actually follow that principle, as it's usually revealed by its sound "Kata! Kata!" Thus, the saying goes, "More truthful than the sand-grouse," and "don't speak falsely, for the Kata tells the truth," which is a saying of Komayt. It's a symbol of speed: when the bandit poet Shanfara boasts, "The ash-colored Katas can only drink my leftovers after rushing all night to quench their thirst in the morning," it's an exaggeration to showcase his swiftness. In Sind, it's called the "rock pigeon," and it looks quite a bit like a grey partridge when flying.
[FN#163] Joseph to his brethren, Koran, xii. 92, when he gives them his "inner garment" to throw over his father's face.
[FN#163] Joseph to his brothers, Quran, xii. 92, when he gives them his "inner garment" to place over their father’s face.
[FN#164] Arab. "Hajjбm"=a cupper who scarifies forehead and legs, a bleeder, a (blood-) sucker. The slang use of the term is to thrash, lick, wallop. (Burckhardt. Prov. 34.)
[FN#164] Arab. "Hajjбm"=a person who cups the forehead and legs, a bleeder, a (blood-) sucker. In slang, the term means to hit, beat, or thrash. (Burckhardt. Prov. 34.)
[FN#165] The Bresl. Edit. (vii. 171-174) entitles this tale, "Story of Shaddбd bin Ad and the City of Iram the Columned ;" but it relates chiefly to the building by the King of the First Adites who, being promised a future Paradise by Prophet Hъd, impiously said that he would lay out one in this world. It also quotes Ka'ab al-Ahbбr as an authority for declaring that the tale is in the "Pentateuch of Moses." Iram was in al-Yaman near Adan (our Aden) a square of ten parasangs (or leagues each= 18,000 feet) every way, the walls were of red (baked) brick 500 cubits high and 20 broad, with four gates of corresponding grandeur. It contained 300,000 Kasr (palaces) each with a thousand pillars of gold-bound jasper, etc. (whence its title). The whole was finished in five hundred years, and, when Shaddad prepared to enter it, the "Cry of Wrath" from the Angel of Death slew him and all his many. It is mentioned in the Koran (chaps. Ixxxix. 6-7) as "Irem adorned with lofty buildings (or pillars)." But Ibn Khaldun declares that commentators have embroidered the passage; Iram being the name of a powerful clan of the ancient Adites and "imбd" being a tent-pole: hence "Iram with the numerous tents or tent-poles." Al-Bayzawi tells the story of Abdullah ibn Kilabah (D'Herbelot's Colabah). At Aden I met an Arab who had seen the mysterious city on the borders of Al-Ahkбf, the waste of deep sands, west of Hadramaut; and probably he had, the mirage or sun-reek taking its place. Compare with this tale "The City of Brass" (Night dlxv.).
[FN#165] The Bresl. Edit. (vii. 171-174) refers to this tale as "The Story of Shaddad bin Ad and the City of Iram the Columned," but it mainly focuses on the construction by the King of the First Adites who, having been promised a future Paradise by Prophet Hud, arrogantly claimed he would create one in this world. It also cites Ka'ab al-Ahbar as evidence that the story is found in the "Pentateuch of Moses." Iram was located in al-Yaman near Aden (our Aden), approximately a square of ten parasangs (or leagues, each equaling 18,000 feet) on each side. The walls were made of red (baked) brick, standing 500 cubits high and 20 cubits wide, with four grand gates. It housed 300,000 palaces, each with a thousand pillars of gold-bound jasper, etc. (hence its name). The entire project took five hundred years to complete, and just as Shaddad was about to enter it, the "Cry of Wrath" from the Angel of Death struck him and his many followers down. This city is mentioned in the Koran (chapters Ixxxix. 6-7) as "Irem adorned with lofty buildings (or pillars)." However, Ibn Khaldun states that commentators have embellished the passage; Iram refers to a powerful clan of the ancient Adites, and "imad" means a tent-pole, suggesting "Iram with the numerous tents or tent-poles." Al-Bayzawi recounts the story of Abdullah ibn Kilabah (D'Herbelot's Colabah). While in Aden, I met an Arab who claimed to have seen the mysterious city on the edges of Al-Ahkaf, the expanse of deep sands west of Hadramaut; and it’s possible he had, with the mirage or sunlight on the horizon distorting its appearance. Compare this story with "The City of Brass" (Night dlxv.).
[FN#166] The biblical-"Sheba," named from the great-grandson of Joctan, whence the Queen (Bilkis) visited Solomon It was destroyed by the Flood of Mбrib.
[FN#166] The biblical "Sheba," named after the great-grandson of Joctan, from where the Queen (Bilkis) visited Solomon. It was destroyed by the Flood of Ma'rib.
[FN#167] The full title of the Holy City is "Madinat al-Nab)" = the City of the Prophet, of old Yasrib (Yathrib) the Iatrippa of the Greeks (Pilgrimage, ii. 119). The reader will remember that there are two "Yasribs:" that of lesser note being near Hujr in the Yamбmah province.
[FN#167] The full title of the Holy City is "Madinat al-Nab)" = the City of the Prophet, formerly Yasrib (Yathrib), the Iatrippa of the Greeks (Pilgrimage, ii. 119). The reader should recall that there are two "Yasribs": the lesser-known one is near Hujr in the Yamбmah province.
[FN#168] "Ka'ab of the Scribes," a well-known traditionist and religious poet who died (A.H. 32) in the Caliphate of Osman. He was a Jew who islamised; hence his name (Ahbбr, plur. of Hibr, a Jewish scribe, doctor of science, etc. Jarrett's El-Siyuti, p. 123). He must not be confounded with another Ka'ab al-Ahbбr the Poet of the (first) Cloak-poem or "Burdah," a noble Arab who was a distant cousin of Mohammed, and whose tomb at Hums (Emesa) is a place of pious visitation. According to the best authorities (no Christian being allowed to see them) the cloak given to the bard by Mohammed is still preserved together with the Khirkah or Sanjak Sherif ("Holy Coat" or Banner, the national oriflamme) at Stambul in the Upper Seraglio. (Pilgrimage, i. 213.) Many authors repeat this story of Mu'awiyah, the Caliph, and Ka'ab of the Burdah, but it is an evident anachronism, the poet having been dead nine years before the ruler's accession (A.H. 41).
[FN#168] "Ka'ab of the Scribes," a well-known traditionist and religious poet who died in A.H. 32 during the Caliphate of Osman. He was a Jew who converted to Islam, which is reflected in his name (Ahbār, the plural of Hibr, meaning a Jewish scribe or scholar, etc. Jarrett's El-Siyuti, p. 123). He should not be confused with another Ka'ab al-Ahbār, the Poet of the first Cloak-poem or "Burdah," a noble Arab and a distant cousin of Mohammed, whose tomb is in Hums (Emesa) and is a site for religious visits. According to reliable sources (with no Christians allowed to see them), the cloak that Mohammed gave to the poet is still kept, along with the Khirkah or Sanjak Sherif ("Holy Coat" or Banner, the national flag), in Stambul in the Upper Seraglio. (Pilgrimage, i. 213.) Many writers share the story of Mu'awiyah, the Caliph, and Ka'ab of the Burdah, but it's clearly an anachronism since the poet had died nine years before the ruler came to power (A.H. 41).
[FN#169] Koran, lxxxix. 6-7.
[FN#169] Quran, 89:6-7.
[FN#170] Arab. "Kahramбn" from Pers., braves, heroes.
[FN#170] Arab. "Kahramан" from Pers., braves, heroes.
[FN#171] The Deity in the East is as whimsical-a despot as any of his "shadows" or "vice regents." In the text Shaddбd is killed for mere jealousy a base passion utterly unworthy of a godhead; but one to which Allah was greatly addicted.
[FN#171] The Deity in the East is as capricious a ruler as any of his "shadows" or "vice regents." In the text, Shaddбd is killed out of sheer jealousy, a base emotion completely unworthy of a god; yet it was one that Allah was very much inclined towards.
[FN#172] Some traditionist, but whether Sha'abi, Shi'abi or
Shu'abi we cannot decide.
[FN#172] Some traditionist, but whether Sha'abi, Shi'abi or
Shu'abi we cannot decide.
[FN#173] The Hazarmaveth of Genesis (x. 26) in South Eastern Arabia. Its people are the Adramitae (mod. Hazrami) of Ptolemy who places in their land the Arabiж Emporium, as Pliny does his Massola. They border upon the Homeritж or men of Himyar, often mentioned in The Nights. Hazramaut is still practically unknown to us, despite the excursions of many travellers; and the hard nature of the people, the Swiss of Arabia, offers peculiar obstacles to exploration.
[FN#173] The Hazarmaveth mentioned in Genesis (x. 26) is in Southeastern Arabia. Its inhabitants are the Adramitae (modern Hazrami) noted by Ptolemy, who places the Arabian Emporium in their territory, similar to Pliny's Massola. They are neighbors to the Homeritж or people of Himyar, often referenced in The Nights. Hazramaut remains largely unknown to us, despite numerous travelers' explorations; the tough nature of the people, described as the Swiss of Arabia, presents unique challenges to exploration.
[FN#174] i.e. the prophet Hud generally identified (?) with Heber. He was commissioned (Koran, chaps. vii.) to preach Al-Islam to his tribe the Adites who worshipped four goddesses, Sбkiyah (the rain-giver), Rбzikah (food-giver), Hбfizah (the saviouress) and Sбlimah (who healed sickness). As has been seen he failed, so it was useless to send him.
[FN#174] i.e. the prophet Hud, often associated with Heber. He was sent (Koran, chaps. vii.) to spread Al-Islam to his tribe, the Adites, who worshipped four goddesses: Sбkiyah (the rain-giver), Rбzikah (the food-giver), Hбfizah (the saviouress), and Sбlimah (who healed sickness). As has been noted, he was unsuccessful, so sending him was pointless.
[FN#175] Son of Ibraham al-Mosili, a musician poet and favourite with the Caliphs Harun al-Rashid and Al-Maamun. He made his name immortal-by being the first who reduced Arab harmony to systematic rules, and he wrote a biography of musicians referred to by Al-Hariri in the Sйance of Singar.
[FN#175] Son of Ibraham al-Mosili, a musician poet and favorite of the Caliphs Harun al-Rashid and Al-Maamun. He became well-known for being the first to establish systematic rules for Arab harmony, and he wrote a biography of musicians that Al-Hariri referenced in the Sйance of Singar.
[FN#176] This must not be confounded with the "pissing against the wall" of I Kings, xiv. 10, where watering against a wall denotes a man as opposed to a woman.
[FN#176] This should not be confused with the "pissing against the wall" from I Kings 14:10, where urinating against a wall symbolizes a man as opposed to a woman.
[FN#177] Arab. "Zambнl" or "Zimbнl," a limp basket made of plaited palm-leaves and generally two handled. It is used for many purposes, from carrying poultry to carrying earth.
[FN#177] Arab. "Zambнl" or "Zimbнl," a flexible basket made from woven palm leaves and usually has two handles. It is used for various purposes, from transporting poultry to carrying soil.
[FN#178] Here we have again the Syriac ''Bakhkh -un-Bakhkh-un-''=well done! It is the Pers Бferнn and means "all praise be to him."
[FN#178] Here we have again the Syriac "Bakhkh -un-Bakhkh-un-" = well done! It is the Persian بفرین and means "all praise be to him."
[FN#179] Arab. "A Tufayli?" So the Arab. Prov. (ii. 838) "More intrusive than Tufayl" (prob. the P.N. of a notorious sponger). The Badawin call "Wбrish" a man who sits down to meat unbidden and to drink Wбghil; but townsfolk apply the latter to the "Wбrish."
[FN#179] Arab. "A Tufayli?" So the Arab. Prov. (ii. 838) "More intrusive than Tufayl" (probably the proper name of a well-known freeloader). The Bedouins call "Wáshir" a man who sits down to eat uninvited and to drink Wághil; but city dwellers apply the latter term to the "Wáshir."
[FN#180] Arab. "Artбl"=rotoli, pounds; and
[FN#180] Arab. "Artбl"=scrolls, pounds; and
"A pint is a pound
All the world round;"
"A pint is a pound
All around the world;"
except in highly civilised lands where the pint has a curious power of shrinking.
except in highly civilized areas where the pint has a strange ability to shrink.
[FN#181] One of Al-Maamun's Wazirs. The Caliph married his daughter whose true name was Bъrбn; but this tale of girl's freak and courtship was invented (?) by Ishak. For the splendour of the wedding and the munificence of the Minister see Lane, ii. 350-352.
[FN#181] One of Al-Maamun's ministers. The Caliph married his daughter, whose real name was Būrān; however, this story of the girl's whim and courtship was possibly made up by Ishak. For details about the lavish wedding and the generosity of the minister, see Lane, ii. 350-352.
[FN#182] I have described this scene, the wretch clinging to the curtain and sighing and crying as if his heart would break (Pilgrimage iii. 216 and 220). The same is done at the place Al-Multazam'"the attached to;" (ibid. 156) and various spots called Al-Mustajбb, "where prayer is granted" (ibid. 162). At Jerusalem the Wailing place of the Jews" shows queer scenes; the worshippers embrace the wall with a peculiar wriggle crying out in Hebrew, "O build Thy House, soon, without delay," etc.
[FN#182] I've described this scene, the unfortunate person clinging to the curtain and sighing and crying as if his heart would break (Pilgrimage iii. 216 and 220). The same happens at the place Al-Multazam, "the attached to;" (ibid. 156) and various spots called Al-Mustajбb, "where prayer is granted" (ibid. 162). At Jerusalem, the Wailing Wall of the Jews shows strange scenes; the worshippers embrace the wall with a peculiar wriggle, crying out in Hebrew, "O build Thy House, soon, without delay," etc.
[FN#183] i.e. The wife. The scene in the text was common at Cairo twenty years ago; and no one complained of the stick. See Pilgrimage i., 120.
[FN#183] i.e. The wife. The scene in the text was common in Cairo twenty years ago; and no one complained about the stick. See Pilgrimage i., 120.
[FN#184] Arab. "Udm, Udum" (plur. of Idбm) = "relish," olives, cheese, pickled cucumbers, etc.
[FN#184] Arab. "Udm, Udum" (plural of Idбm) = "relish," olives, cheese, pickled cucumbers, etc.
[FN#185] I have noticed how the left hand is used in the East. In the second couplet we have "Istinjб"=washing the fundament after stool. The lines are highly appropriate for a nightman. Easterns have many foul but most emphatic expressions like those in the text I have heard a mother say to her brat, "I would eat thy merde!" (i.e. how I love thee!).
[FN#185] I've observed how the left hand is used in the East. In the second couplet, we have "Istinja"=washing the backside after using the toilet. The lines are quite fitting for a restroom attendant. People in the East have many crude yet very expressive phrases like those in the text; I've heard a mother say to her child, "I would eat your poop!" (i.e. how much I love you!).
[FN#186] Arab. "Harrбk," whence probably our "Carack" and
"Carrack" (large ship), in dictionaries derived from Carrus
Marinus.
[FN#186] Arab. "Harrбk," which is likely the source of our "Carack" and
"Carrack" (large ship), found in dictionaries derived from Carrus
Marinus.
[FN#187] Arab. "Ghбshiyah"=lit. an йtui, a cover; and often a saddle-cover carried by the groom.
[FN#187] Arab. "Ghбshiyah"=lit. a wrap, a cover; and often a saddle-cover carried by the groom.
[FN#188] Arab. "Sharбb al-tuffбh" = melapio or cider.
[FN#188] Arab. "Sharбb al-tuffбh" = apple juice or cider.
[FN#189] Arab. "Mudawwarah," which generally means a small round cushion, of the Marocco-work well known in England. But one does not strike a cushion for a signal, so we must revert to the original-sense of the word "something round," as a circular plate of wood or metal, a gong, a "bell" like that of the Eastern Christians.
[FN#189] Arab. "Mudawwarah," which generally refers to a small round cushion, of the Moroccan craftsmanship well known in England. But one does not hit a cushion for a signal, so we must return to the original meaning of the word "something round," like a circular plate of wood or metal, a gong, or a "bell" similar to that of the Eastern Christians.
[FN#190] Arab. "Tъfбn" (from the root tauf, going round) a storm, a circular gale, a cyclone the term universally applied in Al-lslam to the "Deluge," the "Flood" of Noah. The word is purely Arabic; with a quaint likeness to the Gr. {Greek letters}, in Pliny typhon, whirlwind, a giant (Typhњus) whence "Typhon" applied to the great Egyptian god "Set." The Arab word extended to China and was given to the hurricanes which the people call "Tee foong," great winds, a second whimsical-resemblance. But Sir John Davis (ii. 383) is hardly correct when he says, "the name typhoon, in itself a corruption of the Chinese term, bears a singular (though we must suppose an accidental) resemblance to the Greek {Greek letters}. "
[FN#190] Arab. "Tъfбn" (from the root tauf, meaning to go around) refers to a storm, a circular gale, or a cyclone; the term is universally used in Islam for the "Deluge" or "Flood" of Noah. The word is purely Arabic and has a curious similarity to the Greek letters {Greek letters}, as seen in Pliny's typhon, meaning whirlwind or a giant (Typhњus), which is where "Typhon" comes from, referring to the great Egyptian god "Set." The Arab word has spread to China, where it is used to describe hurricanes, called "Tee foong," meaning great winds, showing another fun similarity. However, Sir John Davis (ii. 383) is probably incorrect when he states, "the name typhoon, which is a corruption of the Chinese term, bears a peculiar (though we must assume it’s accidental) resemblance to the Greek {Greek letters}."
[FN#191] Plurale majestatis acting superlative; not as Lane supposes (ii. 224) "a number of full moons, not only one." Eastern tongues abound in instances beginning with Genesis (i. 1), "Gods (he) created the heaven," etc. It is still preserved in Badawi language and a wildling greatly to the astonishment of the citizens will address his friend "Yб Rijбl"= O men!
[FN#191] Plural of majesty acting superlatively; not as Lane thinks (ii. 224) "a number of full moons, not just one." Eastern languages are full of examples starting with Genesis (i. 1), "Gods (he) created the heavens," etc. It is still maintained in the Badawi language, and a wild person will greatly surprise the citizens by calling out to his friend, "Yб Rijбl" = O men!
[FN#192] Arab. "Hбsid" = an envier: in the fourth couplet "Azъl" (Azzбl, etc.) = a chider, blamer; elsewhere "Lawwбm" = accuser, censor, slanderer; "Wбshн,"=whisperer, informer; "Rakib"=spying, envious rival; "Ghбbit"=one emulous without envy; and "Shбmit"= a "blue" (fierce) enemy who rejoices over another's calamities. Arabic literature abounds in allusions to this unpleasant category of "damned ill-natured friends;" and Spanish and Portuguese letters, including Brazilian, have thoroughly caught the trick. In the Eastern mind the "blamer" would be aided by the "evil eye."
[FN#192] Arab. "Hаsid" = an envious person: in the fourth couplet "Azул" (Azzал, etc.) = a critic, someone who blames; elsewhere "Lawwаm" = accuser, censor, slanderer; "Wаshн" = whisperer, informer; "Rakib" = a spying, envious rival; "Ghаbit" = someone who is competitive without envy; and "Shаmit" = a fierce enemy who takes pleasure in another's misfortunes. Arabic literature is full of references to this unpleasant category of "horrible ill-natured friends," and Spanish and Portuguese literature, including Brazilian works, has really picked up on this idea. In the Eastern mindset, the "blamer" would be supported by the "evil eye."
[FN#193] Another plural for a singular, "O my beloved!"
[FN#193] Another plural for a singular, "Oh my love!"
[FN#194] Arab. "Khayr"=good news, a euphemistic reply even if the tidings be of the worst.
[FN#194] Arab. "Khayr"=good news, a polite response even if the news is of the worst kind.
[FN#195] Abbбs (from 'Abs, being austere; and meaning the "grim faced") son of Abd al-Muttalib; uncle to Mohammed and eponym of the Abbaside Khalifahs. A.D. 749=1258.
[FN#195] Abbas (from 'Abs, meaning austere and referring to the "grim faced") was the son of Abd al-Muttalib, the uncle of Mohammed and the namesake of the Abbasid Caliphs. A.D. 749=1258.
[FN#196] Katнl = the Irish "kilt."
[FN#196] Katнl = the Irish "kilt."
[FN#197] This hat been explained as a wazirial title of the time.
[FN#197] This has been explained as a ministerial title of the time.
[FN#198] The phrase is intelligible in all tongues: in Arabic it is opposed to "dark as night," "black as mud" and a host of unsavoury antitheses.
[FN#198] The phrase makes sense in any language: in Arabic, it contrasts with "dark as night," "black as mud," and a bunch of other unpleasant opposites.
[FN#199] Arab. "Awwбdah," the popular word; not Udнyyah as in Night cclvi. "Ud" liter.= rood and "Al-Ud"=the wood is, I have noted, the origin of our 'lute." The Span. 'laud" is larger and deeper than the guitar, and its seven strings are played upon with a plectrum of buffalo-horn.
[FN#199] Arab. "Awwдah," the commonly used term; not Udнyyah as in Night cclvi. "Ud" literally means wood, and "Al-Ud" = the wood is, I have noted, the origin of our 'lute.' The Spanish 'laud' is larger and deeper than the guitar, and its seven strings are played using a plectrum made from buffalo horn.
[FN#200] Arab. "Tabban lahu!"=loss (or ruin) to him. So "bu'dan lahu"=away with him, abeat in malam rem; and "Suhkan lahu"=Allah and mercy be far from him, no hope for him I
[FN#200] Arab. "Tabban lahu!"=loss (or ruin) to him. So "bu'dan lahu"=away with him, abeat in malam rem; and "Suhkan lahu"=may Allah and mercy be far from him, no hope for him!
[FN#201] Arab. "Бyah"=Koranic verses, sign, miracle.
[FN#201] Arab. "Бyah" = Koranic verses, sign, miracle.
[FN#202] The mole on cheek calls to prayers for his preservation; and it is black as Bilal the Abyssinian. Fajran may here mean either "A.-morning" or "departing from grace."
[FN#202] The mole on his cheek seems to pray for his safety; and it is as dark as Bilal the Abyssinian. Fajran could mean either "A.-morning" or "falling from grace."
[FN#203] i.e. the young beard (myrtle) can never hope to excel tile beauties of his cheeks (roses).
[FN#203] i.e. the young beard (myrtle) can never hope to surpass the beauties of his cheeks (roses).
[FN#204] i.e. Hell and Heaven.
[FN#204] i.e. Hell and Heaven.
[FN#205] The first couplet is not in the Mac. Edit. (ii. 171)
which gives only a single couplet but it is found in the Bres.
Edit. which entitles this tale "Story of the lying (or false kбzib)
Khalнfah." Lane (ii. 392) of course does not translate it.
[FN#205] The first couplet is not in the Mac. Edit. (ii. 171)
which gives only a single couplet but it is found in the Bres.
Edit. which titles this tale "Story of the Lying (or False Kзzib)
Khalнfah." Lane (ii. 392) of course does not translate it.
[FN#206] In the East cloth of frieze that mates with cloth of gold must expect this treatment. Fath Ali Shah's daughters always made their husbands enter the nuptial-bed by the foot end.
[FN#206] In the East, fabric made of frieze that pairs with cloth of gold should expect this kind of treatment. Fath Ali Shah's daughters always made their husbands enter the wedding bed from the foot end.
[FN#207] This is always done and for two reasons; the first humanity, that the blow may fall unawares; and, secondly, to prevent the sufferer wincing, which would throw out the headsman.
[FN#207] This is always done for two reasons: first, compassion, so the blow can come unexpectedly; and second, to prevent the person suffering from flinching, which would disrupt the executioner's aim.
[FN#208] Arab. "Ma'бni-hб," lit. her meanings, i.e. her inner woman opposed to the formal-seen by every one.
[FN#208] Arab. "Ma'бni-hб," literally her meanings, meaning her inner woman as opposed to the outward appearance seen by everyone.
[FN#209] Described in my Pilgrimage (iii. 168, 174 and 175): it is the stone upon which the Patriarch stood when he built the Ka'abah and is said to show the impress of the feet but unfortunately I could not afford five dollars entrance-fee. Caliph Omar placed the station where it now is; before his time it adjoined the Ka'abah. The meaning of the text is, Be thy court a place of pious visitation, etc. At the "Station of Abraham" prayer is especially blessed and expects to be granted. "This is the place where Abraham stood; and whoever entereth therein shall be safe" (Koran ii. 119). For the other fifteen places where petitions are favourably heard by Heaven see ibid. iii. 211-12.
[FN#209] Described in my Pilgrimage (iii. 168, 174 and 175): it is the stone where the Patriarch stood when he built the Ka'abah and is said to show the impressions of his feet, but unfortunately I couldn't pay the five-dollar entrance fee. Caliph Omar established the station in its current location; before that, it was next to the Ka'abah. The meaning of the text is, May your court be a place of pious visitation, etc. At the "Station of Abraham," prayers are especially blessed and are expected to be answered. "This is the place where Abraham stood; and whoever enters here shall be safe" (Koran ii. 119). For the other fifteen places where prayers are favorably heard by Heaven, see ibid. iii. 211-12.
[FN#210] As in the West, so in the East, women answer an unpleasant question by a counter question.
[FN#210] Just like in the West, women in the East respond to an uncomfortable question with another question.
[FN#211] This "Cry of Haro" often occurs throughout The Nights. In real-life it is sure to colece a crowd. especially if an Infidel (non Moslem) be its cause.
[FN#211] This "Cry of Haro" often happens throughout The Nights. In real life, it will definitely gather a crowd, especially if it's caused by a non-Muslim.
[FN#212] In the East a cunning fellow always makes himself the claimant or complainant.
[FN#212] In the East, a clever person always positions themselves as the one who claims or complains.
[FN#213] On the Euphrates some 40 miles west of Baghdad The word is written "Anbбr" and pronounced "Ambбr" as usual with the "n" before "b"; the case of the Greek double Gamma.
[FN#213] On the Euphrates about 40 miles west of Baghdad, the word is spelled "Anbг" and pronounced "Ambr" as is typical with the "n" before "b"; similar to the Greek double Gamma.
[FN#214] Syene on the Nile.
Syene by the Nile.
[FN#215] The tale is in the richest Rabelaisian humour; and the requisitions of the "Saj'a" (rhymed prose) in places explain the grotesque combinations. It is difficult to divine why Lane omits it: probably he held a hearty laugh not respectable.
[FN#215] The story is filled with the richest Rabelaisian humor, and the demands of the "Saj'a" (rhymed prose) in some parts clarify the bizarre combinations. It's hard to understand why Lane left it out; he probably thought a good laugh wasn't considered respectable.
[FN#216] A lawyer of the eighth century, one of the chief pupils of the Imam Abu Hanifah, and Kazi of Baghdad under the third, fourth and fifth Abbasides. The tale is told in the quasi- historical-Persian work "Nigбristбn" (The Picture gallery), and is repeated by Richardson, Diss. 7, xiii. None seem to have remarked that the distinguished legist, Abu Yusuf, was on this occasion a law-breaker; the Kazi's duty being to carry out the code not to break it by the tricks of a cunning attorney. In Harun's day, however, some regard was paid to justice, not under his successors, one of whom, Al-Muktadir bi 'llбh (A.H. 295=907), made the damsel Yamika President of the Diwбn al-Mazбlim (Court of the Wronged), a tribunal which took cognizance of tyranny and oppression in high places.
[FN#216] A lawyer from the eighth century, one of the main students of Imam Abu Hanifah, and the Kazi of Baghdad during the third, fourth, and fifth Abbasid caliphs. The story is recounted in the semi-historical Persian work "Nigбristбn" (The Picture Gallery) and is also mentioned by Richardson in Diss. 7, xiii. No one seems to have noticed that the prominent legal scholar, Abu Yusuf, was actually breaking the law on this occasion; the Kazi's duty was to enforce the code, not to undermine it with the tricks of a clever lawyer. During Harun's rule, however, some attention was given to justice, which was not the case under his successors. One of them, Al-Muktadir bi 'llбh (A.H. 295=907), appointed the young woman Yamika as President of the Diwбn al-Mazбlim (Court of the Wronged), a court that addressed tyranny and oppression in high places.
[FN#217] Here the writer evidently forgets that Shahrazad is telling the story to the king, as Boccaccio (ii. 7) forgets that Pamfilo is speaking. Such inconsequences are common in Eastern story-books and a goody-goody sentiment is always heartily received as in an English theatre.
[FN#217] Here the writer clearly overlooks that Shahrazad is sharing the story with the king, just as Boccaccio (ii. 7) overlooks that Pamfilo is speaking. These inconsistencies are common in Eastern storybooks, and a wholesome sentiment is always warmly welcomed, much like in an English theater.
[FN#218] In the Mac. Edit. (ii. 182) "Al-Kushayri." Al-Kasri was
Governor of the two Iraks (I.e. Bassorah and Cufa) in the reign of
Al-Hisham, tenth Ommiade (A.D. 723-741)
[FN#218] In the Mac. Edit. (ii. 182) "Al-Kushayri." Al-Kasri was
Governor of the two Iraks (i.e., Basra and Kufa) during the reign of
Al-Hisham, the tenth Umayyad (A.D. 723-741)
[FN#219] Arab. "Thakalata k Ummak!" This is not so much a curse as a playful phrase, like "Confound the fellow." So "Kбtala k Allah" (Allah slay thee) and "Lб abб lak" (thou hast no father or mother). These words are even complimentary on occasions, as a good shot or a fine recitation, meaning that the praised far excels the rest of his tribe.
[FN#219] Arab. "Thakalata k Ummak!" This isn’t really a curse but more of a playful expression, like saying "Curse that guy." Similarly, "Kбtala k Allah" (may Allah take you down) and "Lб abб lak" (you have no father or mother). Sometimes, these phrases can even be complimentary, as in acknowledging a great shot or impressive recitation, suggesting that the person being praised stands out far above the rest of their tribe.
[FN#220] Koran, iii. 178.
[FN#220] Quran, iii. 178.
[FN#221] Arab. "Al-Nisбb"=the minimum sum (about half-a crown) for which mutilation of the hand is prescribed by religious law. The punishment was truly barbarous, it chastised a rogue by means which prevented hard honest labour for the rest of his life.
[FN#221] Arab. "Al-Nisбb"=the minimum amount (about half a crown) for which mutilation of the hand is required by religious law. The punishment was incredibly brutal, punishing an offender in a way that made it impossible for them to do hard, honest work for the rest of their life.
[FN#222] To show her grief.
To express her grief.
[FN#223] Abъ Sa'нd Abd al-Malik bin Kurayb, surnamed Al-Asma'i from his grandfather, flor. A.H. 122-306 (=739-830) and wrote amongst a host of compositions the well-known Romance of Antar. See in D'Herbelot the right royal-directions given to him by Harun al-Rashid.
[FN#223] Abū Sa'īd Abd al-Malik bin Kurayb, known as Al-Asma'i from his grandfather, lived from A.H. 122-306 (=739-830) and authored several works, including the famous Romance of Antar. Refer to D'Herbelot for the proper royal instructions he received from Harun al-Rashid.
[FN#224] There are many accounts of his death, but it is generally held that he was first beheaded. The story in the text is also variously told and the Persian "Nigбristбn" adds some unpleasant comments upon the House of Abbas. The Persians, for reasons which will be explained in the terminal-Essay, show the greatest sympathy with the Barmecides; and abominate the Abbasides even more than the latter detested the Ommiades.
[FN#224] There are many stories about his death, but it's commonly believed that he was beheaded first. The account in the text is also told in different ways, and the Persian "Nigristan" includes some harsh remarks about the House of Abbas. The Persians, for reasons that will be explained in the terminal Essay, show significant sympathy for the Barmecides and despise the Abbasides even more than the Abbasides hated the Omayyads.
[FN#225] Not written, as the European reader would suppose.
[FN#225] Not written, as the European reader might think.
[FN#226] Arab. "Fъl al-hбrr" = beans like horsebeans soaked and boiled as opposed to the "Fъl Mudammas" (esp. of Egypt)=unshelled beans steamed and boiled all night and eaten with linseed oil as "kitchen" or relish. Lane (M.E., chaps. v.) calls them after the debased Cairene pronunciation, Mudemmes. A legend says that, before the days of Pharaoh (always he of Moses), the Egyptians lived on pistachios which made them a witty, lively race. But the tyrant remarking that the domestic ass, which eats beans, is degenerate from the wild ass, uprooted the pistachio-trees and compelled the lieges to feed on beans which made them a heavy, gross, cowardly people fit only for burdens. Badawis deride "beaneaters" although they do not loathe the pulse like onions. The principal-result of a bean diet is an extraordinary development of flatulence both in stomach and intestines: hence possibly, Pythagoras who had studied ceremonial-purity in Egypt, forbade the use, unless he referred to venery or political-business. I was once sitting in the Greek quarter of Cairo dressed as a Moslem when arose a prodigious hubbub of lads and boys, surrounding, a couple of Fellahs. These men had been working in the fields about a mile east of Cairo and, when returning home, one had said to the other, "If thou wilt carry the hoes I will break wind once for every step we take." He was as good as his word and when they were to part he cried, "And now for thy bakhshish!" which consisted of a volley of fifty, greatly to the delight of the boys.
[FN#226] Arab. "Fъl al-hбrr" = beans like horsebeans that are soaked and boiled, as opposed to the "Fъl Mudammas" (especially in Egypt) = unshelled beans that are steamed and boiled all night, served with linseed oil as a side dish or condiment. Lane (M.E., chaps. v.) refers to them by the popular Cairene pronunciation, Mudemmes. A legend claims that, before the time of Pharaoh (the one from Moses's story), the Egyptians thrived on pistachios, which made them a clever and lively people. However, the tyrant noticed that the domestic donkey, which eats beans, is much weaker than its wild counterpart, so he destroyed the pistachio trees and forced the people to eat beans, which made them heavy, dull, and cowardly—suitable only for toil. The Badawis mock "bean eaters," though they do not dislike the legumes like they do onions. The main effect of a bean-heavy diet is significant gas production in both the stomach and intestines; hence, possibly, Pythagoras, who studied ritual cleanliness in Egypt, banned their consumption unless he was referring to sexual matters or political affairs. Once, while I was sitting in the Greek quarter of Cairo dressed as a Muslim, a huge commotion erupted with groups of boys surrounding a couple of Fellahs. These men had been working in the fields about a mile east of Cairo, and on their way home, one said to the other, "If you carry the hoes, I'll break wind once for every step we take." He kept his promise, and when they were about to part, he exclaimed, "And now for your bakhshish!" which involved a series of fifty farts, much to the delight of the boys.
[FN#227] No porcelain was ever, as far as we can discover, made in Egypt or Syria of the olden day; but, as has been said, there was a regular caravan-intercourse with China At Damascus I dug into the huge rubbish-heaps and found quantities of pottery, but no China. The same has lately been done at Clysma, the artificial-mound near Suez, and the glass and pottery prove it to have been a Roman work which defended the mouth of the old classical-sweet-water canal.
[FN#227] As far as we know, no porcelain was ever made in ancient Egypt or Syria; however, there was a steady trade route with China. In Damascus, I excavated the large piles of debris and found a lot of pottery, but no Chinese ceramics. The same has recently been done at Clysma, the artificial mound near Suez, and the glass and pottery found there indicate it was a Roman site that guarded the entrance of the old classical sweet-water canal.
[FN#228] Arab. "Lб baas ba-zбlik," conversational-for "Lб jaram"= there is no harm in it, no objection to it, and, sometimes, "it is a matter of course."
[FN#228] Arab. "Lб baas ba-zбlik," conversational for "Lб jaram" = there's no harm in it, no objection to it, and sometimes, "it's just how things are."
[FN#229] A white emerald is yet unknown; but this adds only to the Oriental-extravagance of the picture. I do not think with Lane (ii. 426) that "abyaz" here can mean "bright." Dr. Steingass suggests a clerical-error for "khazar" (green).
[FN#229] A white emerald is still unknown; however, this just enhances the extravagant nature of the image. I don’t agree with Lane (ii. 426) that “abyaz” can mean “bright” here. Dr. Steingass suggests it might be a clerical error for “khazar” (green).
[FN#230] Arab. "Sharбrif" plur. of Shurrбfah=crenelles or battlements; mostly trefoil-shaped; remparts coquets which a six-pounder would crumble.
[FN#230] Arab. "Sharбrif" plural of Shurrбfah = crenelles or battlements; mostly trefoil-shaped; fancy ramparts that a six-pounder would destroy.
[FN#231] Pronounce Abul-Muzaffar=Father of the Conqueror.
[FN#231] Say Abul-Muzaffar=Father of the Conqueror.
[FN#232] I have explained the word in my "Zanzibar, City, Island and Coast," vol. i. chaps. v There is still a tribe, the Wadoe, reputed cannibal-on the opposite low East African shore These blacks would hardly be held " sons of Adam." "Zanj " corrupted to "Zinj " (plur Zunъj) is the Persian "Zany" or "Zangi," a black, altered by the Arabs, who ignore the hard g; and, with the suffixion of the Persian -bбr (region, as in Malabar) we have Zang- bar which the Arabs have converted to "Zanjibar," in poetry "Murk al-Zunъj"=Land of the Zang. The term is old; it is the Zingis or Zingisa of Ptolemy and the Zingium of Cosmas Indicopleustes; and it shows the influence of Persian navigation in pre-Islamitic ages. For further details readers will consult "The Lake Regions of Central-Africa" vol. i. chaps. ii
[FN#232] I’ve explained the word in my "Zanzibar, City, Island and Coast," vol. i. chaps. v. There is still a tribe, the Wadoe, known to be cannibals, on the opposite low East African shore. These people would hardly be considered "sons of Adam." "Zanj," which evolved into "Zinj" (plural Zunъj), is the Persian term "Zany" or "Zangi," meaning a black person, altered by the Arabs, who drop the hard g; and, with the addition of the Persian suffix -bбr (meaning region, as in Malabar), we get Zang-bar, which the Arabs have turned into "Zanjibar," in poetry "Murk al-Zunъj" = Land of the Zang. This term is ancient; it appears as the Zingis or Zingisa in Ptolemy's works and the Zingium in Cosmas Indicopleustes; it reflects the influence of Persian navigation in pre-Islamic times. For more details, readers can refer to "The Lake Regions of Central-Africa," vol. i. chaps. ii.
[FN#233] Arab. "Kawбrib" plur. of "Kбrib" prop. a dinghy, a small boat belonging to a ship Here it refers to the canoe (a Carib word) pop. "dug-out" and classically "monoxyle," a boat made of a single tree-trunk hollowed by fire and trimmed with axe and adze. Some of these rude craft which, when manned, remind one of saturnine Caliph Omar's "worms floating on a log of wood," measure 60 feet long and more.
[FN#233] Arabic. "Kawбrib" is the plural of "Kбrib," which means a small boat or dinghy that belongs to a ship. Here, it refers to the canoe (a Carib word), commonly called "dug-out," and traditionally known as "monoxyle," which is a boat made from a single tree trunk that has been hollowed out by fire and shaped with an axe and adze. Some of these primitive crafts, when crewed, bring to mind the image of the brooding Caliph Omar's "worms floating on a log of wood," and can measure 60 feet long or more.
[FN#234] i.e. A descendant of Mohammed in general-and especially through Husayn Ali-son. Here the text notes that the chief of the bazar was of this now innumerable stock, who inherit the title through the mother as well as through the father.
[FN#234] i.e. A descendant of Mohammed in general—and especially through the son of Husayn Ali. Here the text points out that the leader of the bazaar belonged to this now countless lineage, which inherits the title from both the mother and the father.
[FN#235] Arab. "Hasab" (=quaneity), the honour a man acquires for himself; opposed to "Nasab" (genealogy) honours inherited from ancestry: the Arabic well expresses my old motto (adopted by Chinese Gordon), "Honour, not Honours."
[FN#235] Arab. "Hasab" (=quaneity), the honor a man earns for himself; opposed to "Nasab" (genealogy) honors passed down from ancestors: the Arabic phrase captures my old motto (which was also adopted by Chinese Gordon), "Honor, not Honors."
[FN#236] Note the difference between "Takaddum" ( = standing in presence of, also superiority in excellence) and "Takбdum" (priority in time).
[FN#236] Note the difference between "Takaddum" (standing in presence, also indicating superiority in excellence) and "Takбdum" (priority in time).
[FN#237] Lane (ii. 427) gives a pleasant Eastern illustration of this saying.
[FN#237] Lane (ii. 427) provides a nice Eastern example of this saying.
[FN#238] A Koranic fancy; the mountains being the pegs which keep the earth in place. "And he hath thrown before the earth, mountains firmly rooted, lest it should move with you." (Koran, chaps. xvi.) The earth when first created was smooth and thereby liable to a circular motion, like the celestial-orbs; and, when the Angels asked who could stand on so tottering a frame, Allah fixed it the next morning by throwing the mountains in it and pegging them down. A fair prolepsis of the Neptunian theory.
[FN#238] A Koranic idea; the mountains are like pegs that hold the earth in place. "And He has placed on the earth mountains that are firmly anchored, so it won’t move beneath you." (Koran, chaps. xvi.) When the earth was first created, it was smooth and could easily tilt like the celestial bodies; and when the Angels questioned who could stand on such an unstable surface, Allah stabilized it the next morning by placing mountains in it to keep it secure. A clear precursor to the Neptunian theory.
[FN#239] Easy enough for an Englishman to avoid saying "by God," but this common incident in Moslem folk-lore appeals to the peoples who are constantly using the word Allah Wallah, Billah, etc. The Koran expressly says, "Make not Allah the scope (object, lit. arrow-butt) of your oaths" (chaps. ii. 224), yet the command is broken every minute.
[FN#239] It's easy for an Englishman to skip saying "by God," but this common event in Muslim folklore resonates with people who frequently use terms like Allah Wallah, Billah, etc. The Quran clearly states, "Do not make Allah the focus of your oaths" (chap. ii. 224), yet this command is broken every minute.
[FN#240] This must be the ubiquitous Khizr, the Green Prophet; when Ali appears, as a rule he is on horseback.
[FN#240] This must be the well-known Khizr, the Green Prophet; whenever Ali shows up, he's usually on horseback.
[FN#241] The name is apparently imaginary; and a little below we find that it was close to Jinn land. China was very convenient for this purpose: the medieval-Moslems, who settled in considerable numbers at Canton and elsewhere, knew just enough of it to know their own ignorance of the vast empire. Hence the Druzes of the Libanus still hold that part of their nation is in the depths of the Celestial-Empire.
[FN#241] The name seems to be made up; and a bit later we see that it was near the land of Jinn. China was really handy for this: the medieval Muslims, who settled in large numbers in Canton and other places, understood just enough about it to realize how little they knew about the enormous empire. As a result, the Druzes of the Lebanon still believe that part of their community is in the depths of the Celestial Empire.
[FN#242] I am unwilling to alter the old title to "City of Copper" as it should be; the pure metal having been technologically used long before the alloy of copper and zinc. But the Maroccan City (Night dlxvi. et seq.) was of brass (not copper). The Hindus of Upper India have an Iram which they call Hari Chand's city (Colonel Tod); and I need hardly mention the Fata Morgana, Island of Saint Borondon; Cape Fly-away; the Flying Dutchman, etc. etc., all the effect of "looming."
[FN#242] I'm reluctant to change the old title to "City of Copper" as it rightfully should be, since the pure metal was technologically used long before the copper and zinc alloy. However, the Moroccan city (Night dlxvi. et seq.) was made of brass, not copper. The Hindus in Upper India have a place called Iram, which they refer to as Hari Chand's city (Colonel Tod); and I shouldn't need to mention the Fata Morgana, the Island of Saint Borondon, Cape Fly-away, the Flying Dutchman, etc., all of these are just effects of "looming."
[FN#243] This sword which makes men invisible and which takes place of Siegfried's Tarnkappe (invisible cloak) and of "Fortunatus' cap" is common in Moslem folk-lore. The idea probably arose from the venerable practice of inscribing the blades with sentences, verses and magic figures.
[FN#243] This sword that makes people invisible, replacing Siegfried's Tarnkappe (invisible cloak) and "Fortunatus' cap," is common in Muslim folklore. The concept likely comes from the ancient tradition of engraving the blades with sentences, verses, and magical symbols.
[FN#244] Arab. "'Ukбb," in books an eagle (especially black) and P. N. of constellation but in Pop. usage= a vulture. In Egypt it is the Neophron Percnopterus (Jerdon) or N. Gingianus (Latham), the Dijбjat Far'aun or Pharaoh's hen. This bird has been known to kill the Bбshah sparrow-hawk (Jerdon i. 60); yet, curious to say, the reviewers of my "Falconry in the Valley of the Indus" questioned the fact, known to so many travellers, that the falcon is also killed by this "tiger of the air," despite the latter's feeble bill (pp. 35-38). I was faring badly at their hands when the late Mr. Burckhardt Barker came to the rescue. Falconicide is popularly attributed, not only to the vulture, but also to the crestless hawk-eagle (Nisжtus Bonelli) which the Hindus call Morбngб=peacock slayer.
[FN#244] Arab. "'Ukбb," refers to an eagle (especially a black one) in books and is also a name for a constellation, but in popular usage, it means a vulture. In Egypt, it is the Neophron Percnopterus (Jerdon) or N. Gingianus (Latham), known as the Dijбjat Far'aun or Pharaoh's hen. This bird has been known to kill the Bбshah sparrow-hawk (Jerdon i. 60); however, interestingly, the reviewers of my "Falconry in the Valley of the Indus" questioned the fact, which is well-known among many travelers, that the falcon is also killed by this "tiger of the air," despite its weak beak (pp. 35-38). I was having a tough time with their critiques until the late Mr. Burckhardt Barker came to my aid. The killing of falcons is commonly attributed not just to the vulture but also to the crestless hawk-eagle (Nisжtus Bonelli), which the Hindus call Morбngб, meaning "peacock slayer."
[FN#245] Here I translate "Nahбs"=brass, as the "kumkum" (cucurbite) is made of mixed metal, not of copper.
[FN#245] Here I translate "Nahбs" as brass, since the "kumkum" (cucurbite) is made of mixed metal, not copper.
[FN#246] Mansur al-Nimrн, a poet of the time and a protйgй of
Yahya's son, Al-Fazl.
[FN#246] Mansur al-Nimri, a poet of the time and a protege of
Yahya's son, Al-Fazl.
[FN#247] This was at least four times Mansur's debt.
[FN#247] This was at least four times Mansur's debt.
[FN#248] Intendant of the Palace to Harun al-Rashid. The Bres. Edit. (vii. 254) begins They tell that there arose full enmity between Ja'afar Barmecide and a Sahib of Misr" (Wazir or Governor of Egypt). Lane (ii. 429) quotes to this purpose amongst Arab; historians Fakhr al-Din. (De Sacy's Chrestomathie Arabe i., p. 26, edit. ii.)
[FN#248] Intendant of the Palace to Harun al-Rashid. The Bres. Edit. (vii. 254) begins They say that a complete feud developed between Ja'afar Barmecide and a Sahib of Misr (Minister or Governor of Egypt). Lane (ii. 429) cites this from Arab historians, including Fakhr al-Din. (De Sacy's Chrestomathie Arabe i., p. 26, edit. ii.)
[FN#249] Arab. "Armanнyah" which Egyptians call after their mincing fashion "Irminiyeh" hence "Ermine" (Mus Ponticus). Armaniyah was much more extensive than our Armenia, now degraded to a mere province of Turkey, and the term is understood to include the whole of the old Parthian Empire.
[FN#249] Arab. "Armanнyah" which Egyptians refer to in their modified way as "Irminiyeh," leading to "Ermine" (Mus Ponticus). Armaniyah was much larger than our current Armenia, which is now reduced to just a province of Turkey, and the term is interpreted to encompass the entire former Parthian Empire.
[FN#250] Even now each Pasha-governor must keep a "Wakнl" in
Constantinople to intrigue and bribe for him at head-quarters.
[FN#250] Even now, each Pasha-governor has to maintain a "Wakнl" in
Constantinople to scheme and pay off for him at headquarters.
[FN#251] The symbol of generosity, of unasked liberality, the "black hand" being that of niggardness.
[FN#251] The symbol of generosity, of giving without being asked, the "black hand" represents stinginess.
[FN#252] Arab. Rбh =pure (and old) wine. Arabs, like our classics, usually drank their wine tempered. So Imr al-Keys in his Mu'allakah says, "Bring the well tempered wine that seems to be saffron-tinctured; and, when water-mixed, o'erbrims the cup." (v. 2.)
[FN#252] Arab. Rбh = pure (and old) wine. Arabs, like our classics, usually drank their wine tempered. So Imr al-Keys in his Mu'allakah says, "Bring the well-tempered wine that looks like it has saffron mixed in; and, when water is added, it overflows the cup." (v. 2.)
[FN#253] There is nothing that Orientals relish more than these "goody-goody" preachments; but they read and forget them as readily as Westerns.
[FN#253] There’s nothing that people from the East enjoy more than these "goody-goody" sermons; however, they read and forget them just as easily as Westerners do.
[FN#254] Lane (ii. 435) ill-advisedly writes "Sher," as "the word is evidently Persian signifying a Lion." But this is only in the debased Indian dialect, a Persian, especially a Shirazi, pronounces "Shнr." And this is how it is written in the Bresl. Edit., vii. 262. "Shбr" is evidently a fancy name, possibly suggested by the dynastic name of the Ghurjistan or Georgian Princes.
[FN#254] Lane (ii. 435) incorrectly writes "Sher," thinking "the word is obviously Persian meaning Lion." But this is only in the corrupted Indian dialect; a Persian, especially one from Shiraz, pronounces it "Shнr." This is how it's spelled in the Bresl. Edit., vii. 262. "Shбr" is clearly a fancy name, possibly inspired by the dynastic name of the Ghurjistan or Georgian Princes.
[FN#255] Again old experience, which has learned at a heavy cost how many a goodly apple is rotten at the core.
[FN#255] Again, old experience, which has learned at a high price how many beautiful apples are rotten at the core.
[FN#256] This couplet has occurred in Night xxi. I give Torrens (p. 206) by way of specimen.
[FN#256] This couplet appears in Night 21. I provide Torrens (p. 206) as an example.
[FN#257] Arab. "Zбka" = merely tasting a thing which may be sweet with a bitter after-flavour
[FN#257] Arab. "Zка" = just tasting something that might be sweet but has a bitter aftertaste.
[FN#258] This tetraseich was in Night xxx. with a difference.
[FN#258] This tetraseich was in Night xxx. with a difference.
[FN#259] The lines have occurred in Night xxx. I quote Torrens, p. 311.
[FN#259] The lines are from Night xxx. I quote Torrens, p. 311.
[FN#260] This tetrastich is in Night clxix. I borrow from Lane (ii. 62).
[FN#260] This four-line verse is in Night clxix. I borrow from Lane (ii. 62).
[FN#261] The rude but effective refrigerator of the desert Arab who hangs his water-skin to the branch of a tree and allows it to swing in the wind.
[FN#261] The simple but effective refrigerator of the desert Arab, who hangs his water bag from a tree branch and lets it swing in the wind.
[FN#262] Arab "Khumбsiyah" which Lane (ii. 438) renders "of quinary stature." Usually it means five spans, but here five feet, showing that the girl was young and still growing. The invoice with a slave always notes her height in spans measured from ankle-bone to ear and above seven she loses value as being full grown. Hence Sudбsi (fem. Sudбsiyah) is a slave six spans high, the Shibr or full span (9 inches) not the Fitr or short span from thumb to index. Faut is the interval-between every finger, Ratab between index and medius, and Atab between medius and annularis.
[FN#262] The Arab term "Khumсiyah," which Lane (ii. 438) translates as "of quinary stature," usually refers to five spans, but in this context means five feet, indicating that the girl was young and still growing. The invoice for a slave typically lists her height in spans measured from the ankle to the ear, and if she exceeds seven spans, her value decreases as she is considered fully grown. Therefore, Sudсi (female Sudсiyah) is a slave who is six spans tall, using the Shibr, or full span (9 inches), not the Fitr, which is a short span from the thumb to the index finger. Faut is the measurement between each finger, Ratab is the space between the index and middle fingers, and Atab is the distance between the middle and ring fingers.
[FN#263] "Moon faced" now sounds sufficiently absurd to us, but it was not always so. Solomon (Cant. vi. 10) does not disdain the image "fair as the moon, clear as the sun," and those who have seen a moon in the sky of Arabia will thoroughly appreciate it. We find it amongst the Hindus, the Persians, the Afghans, the Turks and all the nations of Europe. We have, finally, the grand example of Spenser,
[FN#263] "Moon faced" now seems pretty ridiculous to us, but it wasn't always like that. Solomon (Cant. vi. 10) doesn't shy away from the description "fair as the moon, clear as the sun," and anyone who has seen a moon in the Arabian sky will truly understand. We see it among the Hindus, the Persians, the Afghans, the Turks, and all the nations of Europe. Finally, we have the impressive example of Spenser,
"Her spacious forehead, like the clearest moon, etc."
"Her wide forehead, like the brightest moon, etc."
[FN#264] Blue eyes have a bad name in Arabia as in India: the witch Zarkб of Al-Yamamah was noted for them; and "blue eyed" often means "fierce-eyed," alluding to the Greeks and Daylamites, mortal-enemies to Ishmael. The Arabs say "ruddy of mustachio, blue of eye and black of heart."
[FN#264] Blue eyes have a bad reputation in Arabia just like in India: the sorceress Zarkб of Al-Yamamah was famous for them; and "blue-eyed" often refers to "fierce-eyed," hinting at the Greeks and Daylamites, who are mortal enemies of Ishmael. The Arabs say "reddish mustache, blue eyes, and black heart."
[FN#265] Before explained as used with camphor to fill the dead man's mouth.
[FN#265] Previously explained as used with camphor to fill the mouth of the deceased.
[FN#266] As has been seen, slapping on the neck is equivalent to our "boxing ears," but much less barbarous and likely to injure the child. The most insulting blow is that with shoe sandal-or slipper because it brings foot in contact with head. Of this I have spoken before.
[FN#266] As we've observed, slapping on the neck is similar to what we call "boxing ears," but it's much less brutal and less likely to hurt the child. The most insulting hit is one delivered with a shoe, sandal, or slipper because it connects the foot to the head. I've mentioned this before.
[FN#267] Arab. "Hibбl" (= ropes) alluding to the A'akбl-fillet which binds the Kъfiyah-kerchief on the Badawi's head. (Pilgrimage, i. 346.)
[FN#267] Arab. "Hibбl" (= ropes) referring to the A'akбl-fillet that secures the Kъfiyah-kerchief on the Badawi's head. (Pilgrimage, i. 346.)
[FN#268] Arab. "Khiyбl"; afterwards called Kara Gyuz (= "black eyes," from the celebrated Turkish Wazir). The mise-en-scиne was like that of Punch, but of transparent cloth, lamp lit inside and showing silhouettes worked by hand. Nothing could be more Fescenntne than Kara Gyuz, who appeared with a phallus longer than himself and made all the Consuls-General-periodically complain of its abuse, while the dialogue, mostly in Turkish, as even more obscene. Most ingenious were Kara Gyuz's little ways of driving on an Obstinate donkey and of tackling a huge Anatolian pilgrim. He mounted the Neddy's back face to tail, and inserting his left thumb like a clyster, hammered it with his right when the donkey started at speed. For the huge pilgrim he used a ladder. These shows now obsolete, used to enliven the Ezbekiyah Gardens every evening and explain Ovid's Words,
[FN#268] Arab. "Khiyбl"; later known as Kara Gyuz (= "black eyes," named after the famous Turkish Wazir). The setup looked like that of Punch, but made with transparent fabric, lit by lamps inside, showcasing silhouettes created by hand. Nothing was more outrageous than Kara Gyuz, who appeared with a phallus longer than himself and made all the Consuls-General regularly complain about its misuse, while the dialogue, mostly in Turkish, was even more vulgar. Kara Gyuz had clever ways of getting a stubborn donkey to move and dealing with a gigantic Anatolian pilgrim. He climbed onto the donkey's back facing the tail and, using his left thumb like an enema, would hit it with his right hand when the donkey took off. For the enormous pilgrim, he used a ladder. These now outdated shows used to bring life to the Ezbekiyah Gardens every evening and illustrated Ovid's Words,
"Delicias videam, Nile jocose, tuas!"
"Delicious sights, Nile, your jokes!"
[FN#269] Mohammed (Mishkбt al-Masбbih ii. 360-62) says, "Change the whiteness of your hair but not with anything black." Abu Bakr, who was two years and some months older than the Prophet, used tincture of Henna and Katam. Old Turkish officers justify black dyes because these make them look younger and fiercer. Henna stains white hair orange red; and the Persians apply after it a paste of indigo leaves, the result is successively leek-green, emerald-green, bottle-green and lastly lamp-black. There is a stage in life (the youth of old age) when man uses dyes: presently he finds that the whole face wants dye; that the contrast between juvenile coloured hair and ancient skin is ridiculous and that it is time to wear white.
[FN#269] Mohammed (Mishkбt al-Masбbih ii. 360-62) says, "Change the color of your gray hair, but not to black." Abu Bakr, who was a couple of years older than the Prophet, used henna and katam. Old Turkish officers defend black dyes because they make them look younger and more intense. Henna turns white hair a bright orange-red; and the Persians follow it up with a paste made from indigo leaves, leading to colors that transition from leek-green to emerald-green, then bottle-green, and finally to black. There's a stage in life (the youthful part of old age) when people use dyes: eventually, they realize that their entire face needs dye; the stark contrast between youthful hair color and aging skin looks silly, and it's time to embrace white hair.
[FN#270] This prejudice extends all over the East: the Sanskrit saying is "Kvachit kбnб bhaveta sбdhus" now and then a monocular is honest. The left eye is the worst and the popular idea is, I have said, that the damage will come by the injured member
[FN#270] This bias exists throughout the East: the Sanskrit saying is "Kvachit kбnб bhaveta sбdhus" which means now and then a one-eyed person is honest. The left eye is considered the worst, and as I mentioned, the common belief is that harm will come from the damaged part.
[FN#271] The Arabs say like us, "Short and thick is never quick" and "Long and thin has little in."
[FN#271] The Arabs say like us, "Short and thick is never quick" and "Long and thin holds little inside."
[FN#272] Arab. "Ba'azu layбli," some night when his mistress failed him.
[FN#272] Arab. "Ba'azu layбli," some night when his mistress let him down.
[FN#273] The fountain in Paradise before noticed.
[FN#273] The fountain in Paradise mentioned earlier.
[FN#274] Before noticed as the Moslem St. Peter (as far as the keys go).
[FN#274] Previously mentioned as the Muslim St. Peter (as far as the keys are concerned).
[FN#275] Arab. "Munkasir" = broken, frail, languishing the only form of the maladive allowed. Here again we have masculine for feminine: the eyelids show love-desire, but, etc.
[FN#275] Arab. "Munkasir" = broken, weak, suffering; the only form of the maladive allowed. Here again we have masculine for feminine: the eyelids express love and desire, but, etc.
[FN#276] The river of Paradise.
The river of paradise.
[FN#277] See Night xii. "The Second Kalandar's Tale " vol. i. 113.
[FN#277] See Night 12. "The Second Kalandar's Tale" vol. i. 113.
[FN#278] Lane (ii. 472) refers for specimens of calligraphy to Herbin's "Dйveloppements, etc." There are many more than seven styles of writing as I have shown in Night xiii.; vol. i. 129.
[FN#278] Lane (ii. 472) refers for examples of calligraphy to Herbin's "Dйveloppements, etc." There are many more than seven styles of writing as I have shown in Night xiii.; vol. i. 129.
[FN#279] Amongst good Moslems this would be a claim upon a man.
[FN#279] Among good Muslims, this would be a responsibility for a man.
[FN#280] These lines have occurred twice already: and first appear in Night xxii. I have borrowed from Mr. Payne (iv. 46).
[FN#280] These lines have appeared twice already: they first appeared in Night xxii. I have taken this from Mr. Payne (iv. 46).
[FN#281] Arab. "Ya Nasrбni", the address is not intrinsically slighting but it may easily be made so. I have elsewhere noted that when Julian (is said to have) exclaimed "Vicisti Nazarene!" he was probably thinking in Eastern phrase "Nasarta, yб Nasrбni!"
[FN#281] Arab. "Ya Nasrбni," this address isn't inherently disrespectful, but it can easily be interpreted that way. I've mentioned before that when Julian is said to have exclaimed "Vicisti Nazarene!" he was likely thinking in Eastern terms, "Nasarta, yб Nasrбni!"
[FN#282] Thirst is the strongest of all pleas to an Eastern, especially to a Persian who never forgets the sufferings of his Imam, Husayn, at Kerbela: he would hardly withhold it from the murderer of his father. There is also a Hadis, "Thou shalt not refuse water to him who thirsteth in the desert."
[FN#282] Thirst is the most compelling request for someone from the East, particularly for a Persian who always remembers the hardships of his Imam, Husayn, at Karbala: he would find it difficult to deny water even to his father's killer. There's also a Hadith that says, "You should not deny water to anyone who is thirsty in the desert."
[FN#283] Arab. "Zimmi" which Lane (ii. 474) aptly translates a "tributary." The Koran (chaps. ix.) orders Unbelievers to Islamize or to "pay tribute by right of subjection" (lit. an yadin=out of hand, an expression much debated). The least tribute is one dinar per annum which goes to the poor-rate. and for this the Kafir enjoys protection and almost all the civil rights of Moslems. As it is a question of "loaves and fishes" there is much to say on the subject; "loaves and fishes" being the main base and foundation of all religious establishments.
[FN#283] Arab. "Zimmi," which Lane (ii. 474) effectively translates as "tributary." The Koran (chaps. ix.) instructs Unbelievers to convert to Islam or to "pay tribute due to subjection" (literally an yadin=out of hand, a phrase that is widely discussed). The minimum tribute is one dinar per year, which supports the poor. In return for this, Kafirs receive protection and nearly all the civil rights of Muslims. Since this involves "loaves and fishes," there's a lot to discuss on the topic; "loaves and fishes" being the basic principle and foundation of all religious institutions.
[FN#284] This tetrastich has before occurred, so I quote Lane (ii. 444).
[FN#284] This four-line verse has appeared before, so I reference Lane (ii. 444).
[FN#285] In Night xxxv. the same occurs with a difference.
[FN#285] In Night xxxv, the same thing happens but with a difference.
[FN#286] The old rite, I repeat, has lost amongst all but the noblest of Arab tribes the whole of its significance; and the traveller must be careful how he trusts to the phrase "Nahnu mбlihin" we are bound together by the salt.
[FN#286] The old ritual, I repeat, has lost its meaning among all but the most noble Arab tribes; and travelers need to be cautious about trusting the phrase "Nahnu mбlihin" which means we are bound together by the salt.
[FN#287] Arab. "Alбma" = Alб-mб = upon what ? wherefore ?
[FN#287] Arab. "Alбma" = Alб-mб = upon what? wherefore?
[FN#288] Arab. "Mauz"; hence the Linnean name Musa (paradisiaca, etc.). The word is explained by Sale (Koran, chaps. xxxvii. 146) as "a small tree or shrub;" and he would identify it with Jonah's gourd.
[FN#288] Arabic. "Mauz"; thus the Linnaean name Musa (paradisiaca, etc.). Sale explains the word (Koran, chaps. xxxvii. 146) as "a small tree or shrub;" and he would associate it with Jonah's gourd.
[FN#289] Lane (ii. 446) "bald wolf or empowered fate," reading (with Mac.) Kazб for Kattan (cat).
[FN#289] Lane (ii. 446) "bald wolf or empowered fate," reading (with Mac.) Kazб for Kattan (cat).
[FN#290] i.e. "the Orthodox in the Faith." Rбshid is a proper name, witness that scourge of Syria, Rбshid Pasha. Born in 1830, of the Haji Nazir Agha family, Darrah-Beys of Macedonian Draina, he was educated in Paris where he learned the usual-hatred of Europeans: he entered the Egyptian service in 1851, and, presently exchanging it for the Turkish, became in due time Wali (Governor-General) of Syria which he plundered most shamelessly. Recalled in 1872, he eventually entered the Ministry and on June 15 1876, he was shot down, with other villains like himself, by gallant Captain Hasan, the Circassian (Yarham-hu 'llбh !).
[FN#290] i.e. "the Orthodox in the Faith." Rбshid is a proper name, referring to that scourge of Syria, Rбshid Pasha. Born in 1830, into the Haji Nazir Agha family, Darrah-Beys of Macedonian Draina, he was educated in Paris, where he developed the typical disdain for Europeans. He joined the Egyptian service in 1851, and soon switched to the Turkish service, eventually becoming the Wali (Governor-General) of Syria, which he plundered shamelessly. Recalled in 1872, he eventually joined the Ministry and on June 15, 1876, he was shot down, along with other villains like himself, by the brave Captain Hasan, the Circassian (Yarham-hu 'llбh !).
[FN#291] Quoted from a piece of verse, of which more presently.
[FN#291] Quoted from a poem, more details to follow.
[FN#292] This tetrastich has occurred before (Night cxciii.). I quote Lane (ii. 449), who quotes Dryden's Spanish Friar,
[FN#292] This four-line stanza has appeared before (Night cxciii.). I quote Lane (ii. 449), who quotes Dryden's Spanish Friar,
"There is a pleasure sure in being mad
Which none but madmen know."
"There is definitely a joy in being crazy
That only those who are crazy understand."
[FN#293] Lane (ii. 449) gives a tradition of the Prophet, "Whoso is in love, and acteth chastely, and concealeth (his passion) and dieth, dieth a martyr." Sakar is No. 5 Hell for Magi Guebres, Parsis, etc., it is used in the comic Persian curse, "Fi'n-nбri wa Sakar al-jadd w'al-pidar"=ln Hell and Sakar his grandfather and his father.
[FN#293] Lane (ii. 449) shares a saying of the Prophet: "Whoever is in love, behaves with modesty, keeps (his feelings) hidden, and dies, dies as a martyr." Sakar is the 5th level of Hell for Magi, Guebres, Parsis, etc. It is used in the humorous Persian curse, "Fi'n-nбri wa Sakar al-jadd w'al-pidar" = In Hell and Sakar his grandfather and his father.
[FN#294] Arab. "Sifr": I have warned readers that whistling is considered a kind of devilish speech by the Arabs, especially the Badawin, and that the traveller must avoid it. It savours of idolatry: in the Koran we find (chaps. viii. 35), "Their prayer at the House of God (Ka'abah) is none other than whistling and hand-clapping;" and tradition says that they whistled through their fingers. Besides many of the Jinn have only round holes by way of mouths and their speech is whistling a kind of bird language like sibilant English.
[FN#294] Arab. "Sifr": I have warned readers that whistling is seen as a form of devilish speech by Arabs, especially the Bedouins, and that travelers should avoid it. It has associations with idolatry: in the Quran, we find (chaps. viii. 35), "Their prayer at the House of God (Ka'abah) is nothing but whistling and hand-clapping;" and tradition says they whistled through their fingers. Additionally, many of the Jinn have only round holes for mouths, and their speech is akin to whistling, resembling a kind of bird language that sounds like hissing English.
[FN#295] Arab. 'Kнl wa kбl"=lit. "it was said and he said;" a popular phrase for chit chat, tittle-tattle, prattle and prate, etc.
[FN#295] Arab. 'Kнl wa kбl"=lit. "it was said and he said;" a common phrase for casual conversation, gossip, chitchat, and rambling, etc.
[FN#296] Arab. "Hadis." comparing it with a tradition of the
Prophet.
[FN#296] Arab. "Hadis," comparing it with a tradition of the
Prophet.
[FN#297] Arab. "Mikashshah," the thick part of a midrib of a palm-frond soaked for some days in water and beaten out till the fibres separate. It makes an exceedingly hard, although not a lasting broom.
[FN#297] Arab. "Mikashshah," the dense section of a palm frond's midrib soaked in water for several days and then beaten until the fibers separate. It creates a very tough, though not long-lasting, broom.
[FN#298] Persian, "the youth, the brave;" Sansk. Yuvбn: and Lat. Juvenis. The Kurd, in tales, is generally a sturdy thief; and in real-life is little better.
[FN#298] Persian, "the youth, the brave;" Sansk. Yuvбn: and Lat. Juvenis. The Kurd, in stories, is usually a tough thief; and in reality is not much different.
[FN#299] Arab. "Yб Shatir ;" lit. O clever one (in a bad sense).
[FN#299] Arab. "Yб Shatir;" literally, O clever one (in a negative sense).
[FN#300] Lane (ii. 453) has it. "that I may dress thy hair'" etc.
This is Bowdlerising with a witness.
[FN#300] Lane (ii. 453) has it. "that I may style your hair'" etc.
This is censoring with a witness.
[FN#301] The sign of respect when a personage dismounts.
(Pilgrimage i. 77.)
[FN#301] The gesture of respect when someone gets off their horse.
(Pilgrimage i. 77.)
[FN#302] So the Hindus speak of "the defilement of separation" as if it were an impurity.
[FN#302] So the Hindus talk about "the defilement of separation" as if it were a stain.
[FN#303] Lane (i. 605) gives a long and instructive note on these public royal-banquets which were expected from the lieges by Moslem subjects. The hanging-penalty is, perhaps, a tattle exaggerated; but we find the same excess in the priestly Gesta Romanorum.
[FN#303] Lane (i. 605) provides a detailed and informative note on these public royal banquets that were anticipated by the subjects from the Muslim community. The hanging penalty might be somewhat exaggerated; however, we see a similar excess in the priestly Gesta Romanorum.
[FN#304] Had he eaten it he would have become her guest. Amongst the older Badawin it was sufficient to spit upon a man (in entreaty) to claim his protection: so the horse-thieves when caught were placed in a hole in the ground covered over with matting to prevent this happening. Similarly Saladin (Salбh al-Din) the chivalrous would not order a cup of water for the robber, Reynald de Chвtillon, before putting him to death
[FN#304] If he had eaten it, he would have become her guest. Among the older Bedouins, it was enough to spit on a man (as a request) to claim his protection: so when horse-thieves were caught, they were placed in a hole in the ground covered with matting to prevent this from happening. Similarly, Saladin (Ṣalāḥ ad-Dīn) the chivalrous would not order a cup of water for the robber, Reynald de Châtillon, before executing him.
[FN#305] Arab. "Kishk" properly "Kashk"=wheat-meal-coarsely ground and eaten with milk or broth. It is de rigueur with the Egyptian Copts on the "Friday of Sorrow" (Good Friday): and Lane gives the recipe for making it (M. E. chaps. xxvi.)
[FN#305] Arab. "Kishk" or "Kashk" = coarsely ground wheat meal served with milk or broth. It's a traditional dish for the Egyptian Copts on the "Friday of Sorrow" (Good Friday): and Lane provides the recipe for making it (M. E. chaps. xxvi.)
[FN#306] In those days distinctive of Moslems.
[FN#306] Back then, typical of Muslims.
[FN#307] The euphemism has before been noticed: the Moslem reader would not like to pronounce the words "I am a Nazarene." The same formula occurs a little lower down to save the reciter or reader from saying "Be my wife divorced," etc.
[FN#307] The euphemism has been mentioned before: the Muslim reader wouldn't feel comfortable saying the words "I am a Nazarene." The same phrase appears a little further down to spare the reciter or reader from saying "Be my wife divorced," etc.
[FN#308] Arab, "Hбjj," a favourite Egyptianism. We are wrong to write Hajji which an Eastern would pronounce Hбj-jн.
[FN#308] Arab, "Hбjj," a popular Egyptian term. It’s incorrect to write Hajji, as someone from the East would pronounce it Hбj-jн.
[FN#309] This is Cairene "chaff."
This is Cairo "chaff."
[FN#310] Whose shell fits very tight.
[FN#310] Whose shell fits very tightly.
[FN#311] His hand was like a raven's because he ate with thumb and two fingers and it came up with the rice about it like a camel's hoof in dirty ground. This refers to the proverb (Burckhardt, 756), "He comes down a crow-claw (small) and comes up a camel-hoof (huge and round)."
[FN#311] His hand was like a raven's because he ate with his thumb and two fingers, and it came up with the rice around it like a camel's hoof in dirty ground. This refers to the proverb (Burckhardt, 756), "He comes down a crow-claw (small) and comes up a camel-hoof (huge and round)."
[FN#312] Easterns have a superstitious belief in the powers of food: I knew a learned man who never sat down to eat without a ceremonious salam to his meat.
[FN#312] Easterners have a superstitious belief in the powers of food: I knew a knowledgeable man who never sat down to eat without a ceremonial greeting to his meal.
[FN#313] Lane (ii. 464), uses the vile Turkish corruption "Rustum," which, like its fellow "Rustem," would make a Persian shudder.
[FN#313] Lane (ii. 464) uses the horrible Turkish corruption "Rustum," which, like its counterpart "Rustem," would make a Persian cringe.
[FN#314] Arab. "Darrij" i.e. let them slide (Americanicи).
[FN#314] Arab. "Darrij," meaning let them slide (American style).
[FN#315] This tetrastich has occurred before: so I quote Mr. Payne (in loco).
[FN#315] This four-line stanza has appeared before, so I quote Mr. Payne (in that place).
[FN#316] Shaykh of Al-Butnah and Jбbiyah, therefore a Syrian of the Hauran near Damascus and grandson to Isъ (Esau). Arab mystics (unlike the vulgar who see only his patience) recognise that inflexible integrity which refuses to utter "words of wind" and which would not, against his conscience, confess to wrong-doing merely to pacify the Lord who was stronger than himself. The Classics taught this noble lesson in the case of Prometheus versus Zeus. Many articles are called after Job e.g. Ra'arб' Ayyub or Ghubayrб (inula Arabica and undulata), a creeper with which he rubbed himself and got well: the Copts do the same on "Job's Wednesday," i.e. that before Whit Sunday O.S. Job's father is a nickname of the camel, etc. etc.
[FN#316] Shaykh of Al-Butnah and Jбbiyah, so a Syrian from Hauran near Damascus and the grandson of Isъ (Esau). Arab mystics (unlike the common folk who only see his patience) recognize the strong integrity that refuses to say "empty words" and would not, against his conscience, admit to wrongdoing just to appease the Lord who was more powerful than him. The Classics taught this noble lesson in the case of Prometheus versus Zeus. Many things are named after Job, such as Ra'arб' Ayyub or Ghubayrб (inula Arabica and undulata), a vine that he used to rub on himself to heal: the Copts do the same on "Job's Wednesday," which is the day before Whit Sunday O.S. Job's father is a nickname for the camel, etc. etc.
[FN#317] Lane (in loco) renders "I am of their number." But "fн al-siyбk" means popularly "(driven) to the point of death."
[FN#317] Lane (in loco) translates it as "I am one of them." However, "fн al-siyбk" commonly means "(driven) to the point of death."
[FN#318] Lit. = "pathway, road"; hence the bridge well known as "finer than a hair and sharper than a sword," over which all (except Khadijah and a chosen few) must pass on the Day of Doom; a Persian apparatus bodily annexed by Al-Islam. The old Guebres called it Puli Chinбvar or Chinбvad and the Jews borrowed it from them as they did all their fancies of a future life against which Moses had so gallantly fought. It is said that a bridge over the grisly "brook Kedron" was called Sirбt (the road) and hence the idea, as that of hell-fire from Ge-Hinnom (Gehenna) where children were passed through the fire to Moloch. A doubtful Hadis says, "The Prophet declared Al-Sirбt to be the name of a bridge over hell- fire, dividing Hell from Paradise" (pp. 17, 122, Reynold's trans. of Al-Siyuti's Traditions, etc.). In Koran i. 5, "Sirat" is simply a path, from sarata, he swallowed, even as the way devours (makes a lakam or mouthful of) those who travel it. The word was orig. written with Sнn but changed for easier articulation to Sбd, one of the four Hurъf al-Mutabbakбt, "the flattened," formed by the broadened tongue in contact with the palate. This Sad also by the figure Ishmбm (=conversion) turns slightly to a Zб, the intermediate between Sin and Sad.
[FN#318] Literally, "pathway, road"; hence the bridge famously known as "finer than a hair and sharper than a sword," which everyone (except Khadijah and a select few) must cross on the Day of Doom; a Persian concept fully adopted by Islam. The ancient Guebres referred to it as Puli Chinbar or Chinvad, and the Jews borrowed this idea from them, just as they did with other notions of an afterlife that Moses had strongly opposed. It is said that a bridge over the grim "brook Kedron" was called Sirat (the road), leading to the concept of hell-fire from Ge-Hinnom (Gehenna), where children were sacrificed to Moloch. A questionable Hadith states, "The Prophet declared Al-Sirat to be the name of a bridge over hell-fire, separating Hell from Paradise" (pp. 17, 122, Reynold's trans. of Al-Siyuti's Traditions, etc.). In the Quran i. 5, "Sirat" simply means a path, derived from sarata, which means he swallowed, similar to how the path consumes (makes a lakam or mouthful of) those who walk it. The word was originally written with Sīn but changed for easier pronunciation to Ṣād, one of the four Hurūf al-Mutabbakāt, "the flattened," formed by the widened tongue touching the palate. This Ṣād also slightly transforms into a Zā through a figure known as Ishmām (=conversion), acting as a bridge between Sīn and Ṣād.
[FN#319] The rule in Turkey where catamites rise to the highest rank: C'est un homme de bonne famille (said a Turkish officer in Egypt) il a йtй achetй. Hence "Alfi" (one who costs a thousand) is a well-known cognomen. The Pasha of the Syrian caravan, with which I travelled' had been the slave of a slave and he was not a solitary instance. (Pilgrimage i. 90.)
[FN#319] The rule in Turkey where young boys rise to the highest position: "He comes from a good family" (said a Turkish officer in Egypt) "he was bought." Thus, "Alfi" (one who costs a thousand) is a well-known nickname. The Pasha of the Syrian caravan, with which I traveled, had been the slave of a slave, and he was not the only one. (Pilgrimage i. 90.)
[FN#320] The device of the banquet is dainty enough for any old Italian novella; all that now comes is pure Egyptian polissonnerie speaking to the gallery and being answered by roars of laughter.
[FN#320] The setup of the banquet is fancy enough for any old Italian story; everything that follows is just pure Egyptian playfulness aiming to entertain the crowd and being met with bursts of laughter.
[FN#321] i.e. "art thou ceremonially pure and therefore fit for handling by a great man like myself?"
[FN#321] i.e. "Are you ceremonially pure and therefore suitable for being handled by a great person like me?"
[FN#322] In past days before Egypt was "frankified" many overlanders used to wash away the traces of travel by a Turkish bath which mostly ended in the appearance of a rump wriggling little lad who offered to shampoo them. Many accepted his offices without dreaming of his usual-use or misuse.
[FN#322] In earlier times, before Egypt became more Westernized, many travelers would cleanse themselves of the dust of their journeys with a Turkish bath, which typically ended with a small boy appearing, offering to wash their hair. Many accepted his services without considering how he was usually treated or misused.
[FN#323] Arab. "Imбm." This is (to a Moslem) a most offensive comparison between prayer and car. cop.
[FN#323] Arab. "Imбm." To a Muslim, this is a highly offensive comparison between prayer and a car. cop.
[FN#324] Arab. "Fi zaman-hi," alluding to a peculiarity highly prized by Egyptians; the use of the constrictor vaginж muscles, the sphincter for which Abyssinian women are famous. The "Kabbбzah" ( = holder), as she is called, can sit astraddle upon a man and can provoke the venereal-orgasm, not by wriggling and moving but by tightening and loosing the male member with the muscles of her privities, milking it as it were. Consequently the cassenoisette costs treble the money of other concubines. (Arranga-Ranga, p. 127.)
[FN#324] Arab. "In his time," referring to a trait that Egyptians highly value; the use of the constrictor vaginal muscles, the sphincter for which Abyssinian women are known. The "Kabbзzah" (holder), as she is called, can sit astride a man and can induce orgasm, not by moving or wriggling, but by tightening and relaxing the male member with the muscles of her privates, essentially milking it. As a result, the cassenoisette costs three times as much as other concubines. (Arranga-Ranga, p. 127.)
[FN#325] The little eunuchs had evidently studied the Harem.
[FN#325] The young eunuchs had clearly observed the Harem.
[FN#326] Lane (ii. 494) relates from Al-Makrizi, that when Khamбrawayh, Governor of Egypt (ninth century), suffered from insomnia, his physician ordered a pool of quicksilver 50 by 50 cubits, to be laid out in front of his palace, now the Rumaylah square. "At the corners of the pool were silver pegs, to which were attached by silver rings strong bands of silk, and a bed of skins, inflated with air, being thrown upon the pool and secured by the bands remained in a continual-state of agreeable vacillation." We are not told that the Prince was thereby salivated like the late Colonel Sykes when boiling his mercury for thermometric experiments,
[FN#326] Lane (ii. 494) recounts from Al-Makrizi that when Khamбrawayh, the Governor of Egypt in the ninth century, was struggling with insomnia, his doctor instructed that a 50 by 50 cubit pool of mercury be set up in front of his palace, which is now Rumaylah square. "At the corners of the pool, there were silver pegs, connected by silver rings to strong silk bands, and a bed made of air-filled skins was placed on the pool and secured by the bands, resulting in a continuous, pleasant bobbing motion." We aren't told whether the Prince experienced the same effects as the late Colonel Sykes when he heated his mercury for thermometric experiments.
[FN#327] The name seems now unknown. "Al-Khahн'a" is somewhat stronger than "Wag," meaning at least a "wicked wit." Properly it is the Span. "perdido," a youth cast off (Khala') by his friends; though not so strong a term as "Harfъsh"=a blackguard.
[FN#327] The name seems to be unknown now. "Al-Khahн'a" is a bit stronger than "Wag," meaning at least a "wicked wit." It is properly the Spanish "perdido," a youth abandoned (Khala') by his friends; although it’s not as strong a term as "Harfъsh" = a blackguard.
[FN#328] Arab. "Farsakh"=parasang.
[FN#328] Arab. "Farsakh"=parasang.
[FN#329] Arab. "Nahбs asfar"=yellow copper, brass as opposed to Nahбs ahmar=copper The reader who cares to study the subject will find much about it in my "Book of The Sword," chaps. iv.
[FN#329] Arab. "Nahбs asfar"=yellow copper, brass as opposed to Nahбs ahmar=copper The reader who cares to study the subject will find much about it in my "Book of The Sword," chaps. iv.
[FN#330] Lane (ii. 479) translates one stanza of this mukhammas (pentastich) and speaks of "five more," which would make six.
[FN#330] Lane (ii. 479) translates one stanza of this mukhammas (five-line poem) and mentions "five more," which would total six.
[FN#331] A servile name. Delicacy, Elegance.
[FN#331] A submissive name. Sensitivity, Grace.
[FN#332] These verses have occurred twice (Night ix. etc.): so I give Lane's version (ii. 482).
[FN#332] These verses have appeared twice (Night ix. etc.): so I provide Lane's version (ii. 482).
[FN#333] A Badawi tribe to which belonged the generous Ma'an bin
Za'idab, often mentioned The Nights.
[FN#333] A Bedouin tribe to which the generous Ma'an bin
Za'idab belonged, often mentioned in The Nights.
[FN#334] Wealthy harems, I have said, are hot-beds of Sapphism and Tribadism. Every woman past her first youth has a girl whom she calls her "Myrtle" (in Damascus). At Agbome, capital-of Dahome, I found that a troop of women was kept for the use of the "Amazons" (Mission to Gelele, ii. 73). Amongst the wild Arabs, who ignore Socratic and Sapphic perversions, the lover is always more jealous of his beloved's girl-friends than of men rivals. In England we content ourselves with saying that women corrupt women more than men do.
[FN#334] Wealthy harems, as I mentioned, are breeding grounds for same-sex relationships. Every woman past her youthful years has a girl she calls her "Myrtle" (in Damascus). In Agbome, the capital of Dahomey, I discovered that a group of women was maintained for the "Amazons" (Mission to Gelele, ii. 73). Among the wild Arabs, who disregard Socratic and Sapphic activities, the lover is always more protective of his beloved's female friends than of male rivals. In England, we simply say that women influence each other more than men do.
[FN#335] The Hebrew Pentateuch; Roll of the Law.
[FN#335] The Hebrew Pentateuch; Book of the Law.
[FN#336] I need hardly notice the brass trays, platters and table-covers with inscriptions which are familiar to every reader: those made in the East for foreign markets mostly carry imitation inscriptions lest infidel eyes fall upon Holy Writ.
[FN#336] I hardly need to mention the brass trays, platters, and table covers with inscriptions that everyone knows about: those made in the East for foreign markets mostly have fake inscriptions so that non-believers won’t see sacred texts.
[FN#337] These six distichs are in Night xiii. I borrow Torrens (p. 125) to show his peculiar treatment of spinning out 12 lines to 38.
[FN#337] These six couplets are in Night 13. I reference Torrens (p. 125) to illustrate his unique approach to expanding 12 lines into 38.
[FN#338] Arab. "Musбmirah"=chatting at night. Easterns are inordinately fond of the practice and the wild Arabs often sit up till dawn, talking over the affairs of the tribe, indeed a Shaykh is expected to do so. "Early to bed and early to rise" is a civilised, not a savage or a barbarous saying. Samнr is a companion in night talk; Rafнk of the road; Rahнb in riding horse or camel, Kб'id in sitting, Sharнb and Rafнs at drink, and Nadнm at table: Ahнd is an ally. and Sharнk a partner all on the model of "Fa'нl."
[FN#338] Arab. "Musbпира"=chatting at night. Easterners are particularly fond of this practice, and the wild Arabs often stay up until dawn, discussing tribal matters; in fact, a Shaykh is expected to do so. "Early to bed and early to rise" is a civilized saying, not one from a savage or barbaric culture. Samhр is a companion for late-night chats; Rafк is a travel companion; Rahhк is someone who rides on horseback or camel, Kд'id refers to sitting, Sharбp and Rafиs pertain to drinking, and Nadиm refers to a table companion: Ahиd is an ally, and Sharиk is a partner, all based on the model of "Fa'иl."
[FN#339] In both lover and beloved the excess of love gave them this clairvoyance.
[FN#339] In both the lover and the beloved, their overwhelming love granted them this insight.
[FN#340] The prayer will be granted for the excess (not the purity) of her love.
[FN#340] The prayer will be answered for the abundance (not the purity) of her love.
[FN#341] This wailing over the Past is one of the common-places of Badawi poetry. The traveller cannot fail, I repeat, to notice the chronic melancholy of peoples dwelling under the brightest skies.
[FN#341] This lamenting about the past is a common theme in Badawi poetry. The traveler cannot help but notice the ongoing sadness of people living under the brightest skies.
[FN#342] Moons=Budъr
[FN#342] Moons=Budъr
[FN#343] in Paradise as a martyr.
[FN#343] in Paradise as a martyr.
[FN#344] i.e. to intercede for me in Heaven; as if the young woman were the prophet.
[FN#344] i.e. to pray for me in Heaven; as if the young woman were the prophet.
[FN#345] The comparison is admirable as the two letters are written. It occurs in Al-Hariri (Ass. of Ramlah).
[FN#345] The comparison is impressive as the two letters are written. It appears in Al-Hariri (Ass. of Ramlah).
"So I embraced him close as Lбm cleaves to Alif:"
"So I held him tight like Lбm clings to Alif:"
And again;
And again;
"She laid aside reluctance and I embraced her close
As if I were Lam and my love Alif."
"She set aside her hesitation, and I pulled her close
As if I were Lam and my love Alif."
The Lomad Olaph in Syriac is similarly colligated.
The Lomad Olaph in Syriac is similarly connected.
[FN#346] Here is a double entendre "and the infirm letters (viz. a, w and y) not subject to accidence, left him." The three make up the root "Awi"=pitying, condoling.
[FN#346] Here is a double meaning "and the weak letters (i.e., a, w, and y) not affected by changes, left him." The three combine to form the root "Awi" = pitying, condoling.
[FN#347] Showing that consummation had taken place. It was a sign of good breeding to avoid all "indecent hurry" when going to bed. In some Moslem countries the bridegroom does not consummate the marriage for seven nights; out of respect for (1) father (2) mother (3) brother and so forth. If he hurry matters he will be hooted as an "impatient man" and the wise will quote, "Man is created of precipitation" (Koran chaps. xxi. 38), meaning hasty and inconsiderate. I remark with pleasure that the whole of this tale is told with commendable delicacy. O si sic omnia!
[FN#347] Showing that the marriage has been completed. It was considered polite to avoid any "indecent hurry" when going to bed. In some Muslim countries, the groom does not consummate the marriage for seven nights as a sign of respect for (1) father (2) mother (3) brother, and so on. If he rushes things, he will be mocked as an "impatient man," and wise people will say, "Man is created from haste" (Koran chaps. xxi. 38), which means he is hasty and inconsiderate. I note with pleasure that the entire story is told with admirable sensitivity. O si sic omnia!
[FN#348] Pers. "Nauroz"(=nau roz, new day):here used in the Arab. plur.'Nawбriz, as it lasted six days. There are only four: universal-festivals; the solstices and the equinoxes; and every successive religion takes them from the sun and perverts them to its own private purposes. Lane (ii. 496) derives the venerable Nauroz whose birth is hid in the outer glooms of antiquity from the "Jewish Passover"(!)
[FN#348] Pers. "Nauroz" (=nau roz, new day): here used in the Arabic plural 'Nawбriz, as it lasted six days. There are only four universal festivals; the solstices and the equinoxes; and every succeeding religion takes these from the sun and twists them to serve its own purposes. Lane (ii. 496) claims that the ancient Nauroz, whose origins are lost in the depths of history, is derived from the "Jewish Passover" (!).
[FN#349] Again the "babes" of the eyes.
[FN#349] Again the "babes" of the eyes.
[FN#350] i.e. whose glance is as the light of the glowing braise or (embers). The Arab. "Mikbбs"=pan or pot full of small charcoal, is an article well known in Italy and Southern Europe. The word is apparently used here because it rhymes with "Anfбs" (souls, spirits).
[FN#350] i.e. whose gaze is like the glow of the burning coals or (embers). The Arab. "Mikbбs" = pan or pot filled with small charcoal, is an item commonly known in Italy and Southern Europe. The term is seemingly used here because it rhymes with "Anfбs" (souls, spirits).
[FN#351] i.e. martyrdom; a Koranic term "fi sabнli 'llahi" = on the way of Allah
[FN#351] i.e. martyrdom; a Quranic term "fi sabнli 'llahi" = on the path of Allah
[FN#352] These rhymes in -y, -ee and -ie are purposely affected, to imitate the cadence of the Arabic.
[FN#352] These rhymes in -y, -ee, and -ie are intentionally used to mimic the rhythm of Arabic.
[FN#353] Arab. "Sujъd," the ceremonial-prostration, touching the ground with the forehead So in the Old Testament "he bowed (or fell down) and worshipped" (Gen. xxiv., 26 Mat. ii., 11), of which our translation gives a wrong idea.
[FN#353] Arab. "Sujъd," the ceremonial prostration, touching the ground with the forehead. In the Old Testament, it says "he bowed (or fell down) and worshipped" (Gen. xxiv., 26; Mat. ii., 11), which our translation misrepresents.
[FN#354] A girl is called "Alfiyyah " = A-shaped.
[FN#354] A girl is called "Alfiyyah" = A-shaped.
[FN#355] i.e. the medial-form of m.
[FN#355] i.e. the middle form of m.
[FN#356] i.e. the inverted n.
[FN#356] i.e. the flipped n.
[FN#357] It may also mean a "Sevignй of pearls."
[FN#357] It may also mean a "Sevigné of pearls."
[FN#358] Koran xxvii. 12. This was one of the nine "signs" to wicked "Pharaoh." The "hand of Moses" is a symbol of power and ability (Koran vii. 105). The whiteness was supernatural-beauty, not leprosy of the Jews (Exod. iv. 6); but brilliancy, after being born red or black: according to some commentators, Moses was a negro.
[FN#358] Quran 27:12. This was one of the nine "signs" to the evil "Pharaoh." The "hand of Moses" represents power and capability (Quran 7:105). The whiteness was a supernatural beauty, not leprosy among the Jews (Exod. 4:6); it was brilliance, as opposed to being born red or black. According to some commentators, Moses was of African descent.
[FN#359] Koran iii. 103; the other faces become black. This explains I have noticed the use of the phrases in blessing and cursing.
[FN#359] Quran 3:103; the other faces turn dark. This explains why I have noticed the use of the phrases in blessings and curses.
[FN#360] Here we have the naked legend of the negro's origin, one of those nursery tales in which the ignorant of Christendom still believe But the deduction from the fable and the testimony to the negro's lack of intelligence, though unpleasant to our ignorant negrophils, are factual-and satisfactory.
[FN#360] Here we have the bare legend of the origin of the Black person, one of those nursery tales that the uninformed in Christendom still believe. But the conclusion drawn from the fable and the evidence of the Black person's lack of intelligence, although uncomfortable for those who romanticize them, are facts—and satisfactory.
[FN#361] Koran, xcii. 1, 2: an oath of Allah to reward and punish with Heaven and Hell.
[FN#361] Quran, chapter 92, verses 1 and 2: a promise from Allah to reward and punish with Heaven and Hell.
[FN#362] Alluding to the "black drop" in the heart: it was taken from Mohammed's by the Archangel Gabriel. The fable seems to have arisen from the verse ' Have we not opened thy breast?" (Koran, chaps. xciv. 1). The popular tale is that Halнmah, the Badawi nurse of Mohammed, of the Banu Sa'ad tribe, once saw her son, also a child, running towards her and asked him what was the matter. He answered, 'My little brother was seized by two men in white who stretched him on the ground and opened his bellyl" For a full account and deductions see the Rev. Mr. Badger's article, "Muhammed" (p. 959) in vol. in. "Dictionary of Christian Biography."
[FN#362] Referring to the "black drop" in the heart: it was taken from Mohammed's by the Archangel Gabriel. The story seems to come from the verse 'Have we not opened your heart?' (Koran, chaps. xciv. 1). The popular tale is that Halнmah, the Bedouin nurse of Mohammed, from the Banu Sa'ad tribe, once saw her son, who was also a child, running towards her and asked him what was wrong. He replied, 'My little brother was grabbed by two men in white who laid him on the ground and opened his belly!' For a full account and conclusions, see the Rev. Mr. Badger's article, "Muhammed" (p. 959) in vol. iii. "Dictionary of Christian Biography."
[FN#363] Arab. "Sumr," lit. brown (as it is afterwards used), but politely applied to a negro: "Yб Abu Sumrah!" O father of brownness.
[FN#363] Arab. "Sumr," literally brown (as it is later used), but politely applied to a Black person: "Yб Abu Sumrah!" O father of brownness.
[FN#364] Arab. 'Lumб"=dark hue of the inner lips admired by the Arabs and to us suggesting most umpleasant ideas. Mr. Chenery renders it "dark red,' and "ruddy" altogether missing the idea.
[FN#364] Arab. 'Lumб"=dark hue of the inner lips admired by the Arabs and to us suggesting most unpleasant ideas. Mr. Chenery translates it as "dark red," and "ruddy," completely missing the idea.
[FN#365] Arab. "Saudб," feminine of aswad (black), and meaning black bile (melancholia) as opposed to leucocholia,
[FN#365] Arab. "Saudб," the feminine form of aswad (black), meaning black bile (melancholia) in contrast to leucocholia,
[FN#366] i.e. the Magians, Sabians, Zoroastrians.
[FN#366] i.e. the Magians, Sabians, Zoroastrians.
[FN#367] The "Unguinum fulgor" of the Latins who did not forget to celebrate the shining of the nails although they did not Henna them like Easterns. Some, however, have suggested that alludes to colouring matter.
[FN#367] The "Unguinum fulgor" of the Romans didn't overlook the sparkle of nails, even though they didn't dye them with henna like people in the East. However, some have suggested that it refers to a coloring agent.
[FN#368] Women with white skins are supposed to be heating and unwholesome: hence the Hindu Rajahs slept with dark girls in the hot season.
[FN#368] Women with fair skin are thought to be hot and unhealthy; that's why the Hindu Rajahs slept with dark-skinned girls during the hot season.
[FN#369] Moslems sensibly have a cold as well as a hot Hell, the former called Zamharir (lit. "intense cold")or AI-Barahъt, after a well in Hazramaut; as Gehenna (Arab. "Jahannam") from the furnace-like ravine East of Jerusalem (Night cccxxv.). The icy Hell is necessary in terrorem for peoples who inhabit cold regions and who in a hot Hell only look forward to an eternity of "coals and candles" gratis. The sensible missionaries preached it in Iceland till foolishly forbidden by Papal-Bull.
[FN#369] Muslims wisely believe in both a cold and a hot Hell, with the cold one called Zamharir (meaning "intense cold") or Al-Barahat, named after a well in Hadhramaut; and Gehenna (Arabic: "Jahannam") referring to the furnace-like ravine east of Jerusalem (Night cccxxv.). The icy Hell is necessary to instill fear in people who live in cold regions, as those facing a hot Hell would only anticipate an eternity of "coals and candles" without any payment. Sensible missionaries preached this in Iceland until it was foolishly banned by a Papal Bull.
[FN#370] Koran ii. 26; speaking of Abraham when he entertained the angels unawares.
[FN#370] Quran 2:26; referring to Abraham when he unknowingly hosted the angels.
[FN#371] Arab. "Rakb," usually applied to a fast-going caravan of dromedary riders (Pilgrimage ii. 329). The "Cafilah" is Arab.: "Caravan" is a corruption of the Pers. "Karwбn."
[FN#371] Arab. "Rakb," usually used for a fast-moving caravan of dromedary riders (Pilgrimage ii. 329). The "Cafilah" is Arab.: "Caravan" is a variation of the Pers. "Karwбn."
[FN#372] A popular saying. It is interesting to contrast this dispute between fat and thin with the Shakespearean humour of Falstaff and Prince Henry.
[FN#372] A popular saying. It’s interesting to compare this argument about fat and thin with the Shakespearean humor of Falstaff and Prince Henry.
[FN#373] Arab. "Dalak" vulg. Hajar al-Hammam (Hammam-stone). The comparison is very apt: the rasps are of baked clay artificially roughened (see illustrations in Lane M. E. chaps. xvi.). The rope is called "Masad," a bristling line of palm-fibre like the coir now familiarly known in England.
[FN#373] Arab. "Dalak" vulg. Hajar al-Hammam (Hammam-stone). The comparison is very fitting: the rasps are made of baked clay that has been artificially roughened (see illustrations in Lane M. E. chaps. xvi.). The rope is called "Masad," a prickly line of palm fiber similar to the coir that is now commonly known in England.
[FN#374] Although the Arab's ideal-of beauty, as has been seen and said, corresponds with ours the Egyptians (Modern) the Maroccans and other negrofied races like "walking tun-butts" as Clapperton called his amorous widow.
[FN#374] Although the Arab's ideal of beauty, as has been observed and mentioned, corresponds with ours, the modern Egyptians, Moroccans, and other African-descended groups resemble "walking barrels," as Clapperton described his romantic widow.
[FN#375] Arab. "Khayzar" or "Khayzarбn" the rattan-palm. Those who have seen this most graceful "palmijuncus" in its native forest will recognize the neatness of the simile.
[FN#375] Arab. "Khayzar" or "Khayzarбn" the rattan-palm. Those who have seen this most graceful "palmijuncus" in its natural habitat will appreciate the neatness of the comparison.
[FN#376] This is the popular idea of a bushy "veil of nature" in women: it is always removed by depilatories and vellication. When Bilkis Queen of Sheba discovered her legs by lifting her robe (Koran xxvii.), Solomon was minded to marry her, but would not do so till the devils had by a depilatory removed the hair. The popular preparation (called Nъrah) consists of quicklime 7 parts, and Zirnнk or orpiment, 3 parts: it is applied in the Hammam to a perspiring skin, and it must be washed off immediately the hair is loosened or it burns and discolours. The rest of the body-pile (Sha'arat opp. to Sha'ar=hair) is eradicated by applying a mixture of boiled honey with turpentine or other gum, and rolling it with the hand till the hair comes off. Men I have said remove the pubes by shaving, and pluck the hair of the arm-pits, one of the vestiges of pre-Adamite man. A good depilatory is still a desideratum, the best perfumers of London and Paris have none which they can recommend. The reason is plain: the hair bulb can be eradicated only by destroying the skin.
[FN#376] This is the common idea of a bushy "veil of nature" in women: it's always removed by hair removal products and plucking. When Bilkis, Queen of Sheba, revealed her legs by lifting her robe (Koran xxvii.), Solomon wanted to marry her but wouldn't do so until the demons had removed the hair using a depilatory. The popular preparation (called Nъrah) consists of 7 parts quicklime and 3 parts Zirnнk or orpiment: it's applied in the Hammam to warm skin and must be washed off as soon as the hair is loosened, or it will burn and cause discoloration. The rest of the body hair (Sha'arat, opposite to Sha'ar = hair) is removed by applying a mixture of boiled honey with turpentine or another gum, rolling it with the hand until the hair comes out. As I’ve mentioned, men remove pubic hair by shaving and pluck the hair from their armpits, a remnant from before Adam. A good hair removal solution is still sought after; the best perfumers in London and Paris don't have anything they can recommend. The reason is clear: the hair bulb can only be eliminated by damaging the skin.
[FN#377] Koran, ii. 64: referring to the heifer which the Jews were ordered to sacrifice,
[FN#377] Quran, 2:64: referring to the cow that the Jews were commanded to sacrifice,
[FN#378] Arab. "kallб," a Koranic term possibly from Kull (all) and lб (not) =prorsus non-altogether not!
[FN#378] Arab. "kallб," a Koranic term possibly from Kull (all) and lб (not) = absolutely not!
[FN#379] "Habбb" or "Habб," the fine particles of dust, which we call motes. The Cossid (Arab. "Kбsid") is the Anglo-Indian term for a running courier (mostly under Government), the Persian "Shбtir" and the Guebre Rбvand.
[FN#379] "Habбb" or "Habб," the tiny particles of dust that we refer to as motes. The Cossid (Arab. "Kбsid") is the Anglo-Indian term for a running courier (mostly under Government), the Persian "Shбtir" and the Guebre Rбvand.
[FN#380] Arab. "Sambari" a very long thin lance so called after Samhar, the maker, or the place of making. See vol. ii. p. 1. It is supposed to cast, when planted in the ground, a longer shadow in proportion to its height, than any other thing of the kind.
[FN#380] Arab. "Sambari," a very long, thin spear named after Samhar, the maker, or the place where it was made. See vol. ii. p. 1. It is believed that when planted in the ground, it casts a longer shadow in relation to its height than anything else of its kind.
[FN#381] Arab. "Sulбfah ;" properly prisane which flows from the grapes before pressure. The plur. "Sawбlif" also means tresses of hair and past events: thus there is a "triple entendre." And again "he" is used for "she."
[FN#381] Arab. "Sulфah;" properly, it's the juice that flows from grapes before they are pressed. The plural "Sawбlif" also refers to strands of hair and past events, creating a "triple entendre." Additionally, "he" is used for "she."
[FN#382] There is a pun in the last line, "Khбlun (a mole) khallauni" (rid me), etc.
[FN#382] There's a play on words in the last line, "Khбlun (a mole) khallauni" (rid me), etc.
[FN#383] Of old Fustбt, afterwards part of Southern Cairo, a proverbially miserable quarter hence the saying, "They quoted Misr to Kбhirah (Cairo), whereon Bab al-Luk rose with its grass," in derision of nobodies who push themselves forward. Burckhardt, Prov. 276.
[FN#383] In the past, Fustat, which later became part of Southern Cairo, was known as a notoriously miserable area, leading to the saying, "They quoted Misr to Kahirah (Cairo), where Bab al-Luk rose with its grass," mocking those insignificant people who try to make themselves seem important. Burckhardt, Prov. 276.
[FN#384] Its fruits are the heads of devils; a true Dantesque fancy. Koran, chaps. xvii. 62, "the tree cursed in the Koran" and in chaps. xxxvii., 60, "is this better entertainment, or the tree of Al-Zakkъm?" Commentators say that it is a thorn bearing a bitter almond which grows in the Tehamah and was therefore promoted to Hell.
[FN#384] Its fruits are the heads of devils; a real Dantesque imagination. Quran, chaps. xvii. 62, "the tree cursed in the Quran" and in chaps. xxxvii., 60, "is this better entertainment, or the tree of Al-Zakkum?" Commentators say that it is a thorn that bears a bitter almond, which grows in the Tehamah and was therefore condemned to Hell.
[FN#385] Arab. "Lasm" (lathm) as opposed to Bausah or boseh (a buss) and Kublah (a kiss,
[FN#385] Arab. "Lasm" (lathm) as opposed to Bausah or boseh (a buss) and Kublah (a kiss,
[FN#386] Arab. "Jufъn" (plur. of Jafn) which may mean eyebrows or eyelashes and only the context can determine which. [FN#387] Very characteristic of Egyptian manners is the man who loves six girls equally well, who lends them, as it were, to the Caliph; and who takes back the goods as if in no wise damaged by the loan.
[FN#386] Arab. "Jufъn" (plural of Jafn) which can mean eyebrows or eyelashes, and only the context can clarify which. [FN#387] A typical aspect of Egyptian manners is the man who loves six girls equally well, who lends them, as if, to the Caliph; and who takes them back as if they were not at all affected by the loan.
[FN#388] The moon is masculine possibly by connection with the
Assyrian Lune-god "Sin"; but I can find no cause for the Sun
(Shams) being feminine.
[FN#388] The moon is considered masculine, possibly because of its connection to the Assyrian moon god "Sin"; however, I can't find any reason for the Sun (Shams) being feminine.
[FN#389] Arab. "Al-Amin," a title of the Prophet. It is usually held that this proud name "The honest man," was applied by his fellow-citizens to Mohammed in early life; and that in his twenty-fifth year, when the Eighth Ka'abah was being built, it induced the tribes to make him their umpire concerning the distinction of placing in position the "Black Stone" which Gabriel had brought from Heaven to be set up as the starting-post for the seven circuitings. He distributed the honour amongst the clans and thus gave universal satisfaction. His Christian biographers mostly omit to record an anecdote which speaks so highly in Mohammed's favour. (Pilgrimage iii. 192.)
[FN#389] Arab. "Al-Amin," a title of the Prophet. It's commonly believed that this proud name "The Honest Man" was given to Mohammed by his fellow citizens in his early life; and that in his twenty-fifth year, when the Eighth Ka'abah was being built, it led the tribes to choose him as their referee in deciding who would place the "Black Stone," which Gabriel had brought from Heaven to be set as the starting point for the seven circuits. He shared the honor among the clans, which brought everyone great satisfaction. His Christian biographers often overlook an anecdote that speaks very positively about Mohammed. (Pilgrimage iii. 192.)
[FN#390] The idea is that Abu Nowas was a thought-reader such being the prerogative of inspired poets in the East. His drunkenness and debauchery only added to his power. I have already noticed that "Allah strike thee dead" (Kбtala-k Allah) is like our phrase "Confound the fellow, how clever he is."
[FN#390] The idea is that Abu Nowas had the ability to read thoughts, which is something inspired poets in the East could do. His drinking and wild lifestyle only enhanced his abilities. I have already mentioned that "Allah strike thee dead" (Kбtala-k Allah) is similar to our expression "Confound the fellow, how clever he is."
[FN#391] Again said facetiously, "Devil take you!"
[FN#391] Again said jokingly, "Damn you!"
[FN#392] In all hot-damp countries it is necessary to clothe dogs, morning and evening especially: otherwise they soon die of rheumatism and loin disease.
[FN#392] In all hot and humid countries, it's important to dress dogs, especially in the morning and evening; otherwise, they quickly suffer from rheumatism and back problems.
[FN#393] =Beatrice. A fragment of these lines is in Night cccxv.
See also Night dcclxxxi.
[FN#393] =Beatrice. A fragment of these lines is in Night 315.
See also Night 781.
[FN#394] The Moslems borrowed the horrible idea of a "jealous God" from their kinsmen, the Jews. Every race creates its own Deity after the fashion of itself: Jehovah is distinctly a Hebrew, the Christian Theos is originally a Judжo-Greek and Allah a half-Badawi Arab. In this tale Allah, despotic and unjust, brings a generous and noble-minded man to beggary, simply because he fed his dogs off gold plate. Wisdom and morality have their infancy and youth: the great value of such tales as these is to show and enable us to measure man's development.
[FN#394] Muslims adopted the troubling concept of a "jealous God" from their relatives, the Jews. Every culture shapes its God in its own image: Jehovah is clearly Hebrew, the Christian God is originally a Judeo-Greek creation, and Allah has Arab influences. In this story, Allah, who is tyrannical and unfair, leads a generous and noble man to poverty simply because he fed his dogs from gold plates. Wisdom and morality go through their early stages: the real importance of tales like these is to highlight and help us gauge human development.
[FN#395] In Trйbutien (Lane ii. 501) the merchant says to ex-Dives, "Thou art wrong in charging Destiny with injustice. If thou art ignorant of the cause of thy ruin I will acquaint thee with it. Thou feddest the dogs in dishes of gold and leftest the poor to die of hunger." A superstition, but intelligible.
[FN#395] In Trйbutien (Lane ii. 501) the merchant says to ex-Dives, "You're mistaken for blaming Destiny for being unfair. If you don't know the reason for your downfall, I'll tell you. You fed dogs from gold dishes while the poor were left to starve." It's a superstition, but it makes sense.
[FN#396] Arab. "Sarrбf" = a money changer.
[FN#396] Arabic. "Sarráf" = a currency exchange agent.
[FN#397] Arab. "Birkah," a common feature in the landscapes of Lower Egypt: it is either a natural-pool left by the overflow of the Nile; or, as in the text, a built-up tank, like the "Tбlбb" for which India is famous. Sundry of these Birkahs are or were in Cairo itself; and some are mentioned in The Nights.
[FN#397] Arab. "Birkah," a common feature in the landscapes of Lower Egypt: it is either a natural pool left by the overflow of the Nile or, as mentioned in the text, a constructed tank similar to the "Tālīb" for which India is famous. Several of these Birkahs are or were in Cairo itself, and some are mentioned in The Nights.
[FN#398] This sneer at the "military" and the "police" might come from an English convict's lips.
[FN#398] This sneer at the "military" and the "police" could easily come from the lips of an English convict.
[FN#399] Lit. "The conquering King;" a dynastic title assumed by Salбh al-Dнn (Saladin) and sundry of the Ayyъbi (Eyoubite) sovereigns of Egypt, whom I would call the "Soldans."
[FN#399] Literally "The conquering King;" a dynastic title taken on by Salбh al-Dнn (Saladin) and several of the Ayyъbi (Eyoubite) rulers of Egypt, whom I would refer to as the "Soldans."
[FN#400] "Kбhirah" (i.e. City of Mars the Planet) is our Cairo: Bulak is the port suburb on the Nile, till 1858 wholly disjoined from the City; and Fostat is the outlier popularly called Old Cairo. The latter term is generally translated "town of leathern tents;" but in Arabic "fustбt" is an abode of Sha'ar=hair, such as horse-hair, in fact any hair but "Wabar"=soft hair, as the camel's. See Lane, Lex.
[FN#400] "Kбhirah" (i.e. City of Mars the Planet) refers to our Cairo: Bulak is the port neighborhood on the Nile, which was completely separate from the City until 1858; and Fostat is the outlying area commonly known as Old Cairo. The term "Old Cairo" is usually translated as "town of leathern tents;" however, in Arabic, "fustбt" means a place where Sha'ar=hair resides, which includes horsehair and any hair except "Wabar"=soft hair, like that of a camel. See Lane, Lex.
[FN#401] Arab. "Adl"=just: a legal-witness to whose character there is no tangible objection a prime consideration in Moslem law. Here "Adl" is evidently used ironically for a hypocritical-rascal
[FN#401] Arab. "Adl"=just: a legal witness whose character is above reproach is a key point in Muslim law. Here, "Adl" is clearly used sarcastically to refer to a deceitful scoundrel.
[FN#402] Lane (ii. 503) considers three thousand dinars (the figure in the Bres. Edit.) "a more probable sum." Possibly: but, I repeat, exaggeration is one of the many characteristics of The Nights.
[FN#402] Lane (ii. 503) thinks three thousand dinars (the amount in the Bres. Edit.) "a more likely amount." Maybe: but, I’ll say it again, exaggeration is one of the many traits of The Nights.
[FN#403] Calc. Edit. "Kazir:" the word is generally written
"Kazdнr," Sansk. Kastira, born probably from the Greek .
[FN#403] Calc. Edit. "Kazir:" the word is typically spelled
"Kazdнr," Sansk. Kastira, likely derived from the Greek.
[FN#404] This would have passed for a peccadillo in the "good old days." As late as 1840 the Arnaut soldiers used to "pot" any peasant who dared to ride (instead of walking) past their barracks. Life is cheap in hot countries.
[FN#404] This would have been considered a minor offense in the "good old days." As recently as 1840, Arnaut soldiers would shoot any peasant who dared to ride (instead of walk) past their barracks. Life is cheap in hot countries.
[FN#405] Koran, xii. 46 — a passage expounding the doctrine of free will: "He who doth right doth it to the advantage of his own soul; and he who doth evil, doth it against the same; for thy Lord," etc.
[FN#405] Koran, xii. 46 — a passage explaining the idea of free will: "Whoever does good does it for the benefit of their own soul, and whoever does evil does it to their own detriment; for your Lord," etc.
[FN#406] Arab. "Suffah"; whence our Sofa. In Egypt it is a raised shelf generally of stone, about four feet high and headed with one or more arches. It is an elaborate variety of the simple "Tбk" or niche, a mere hollow in the thickness of the wall. Both are used for such articles as basin. ewer and soap; coffee cups, water bottles etc.
[FN#406] Arab. "Suffah"; from which we get our word Sofa. In Egypt, it is a raised shelf typically made of stone, around four feet tall and topped with one or more arches. It is a detailed version of the simple "Tбk" or niche, which is just a hollow space in the thickness of the wall. Both are used for items like basins, ewers, and soap; coffee cups, water bottles, etc.
[FN#407] In Upper Egypt (Apollinopolis Parva) pronounced "Goos," the Coptic Kos-Birbir, once an emporium of the Arabian trade.
[FN#407] In Upper Egypt (Apollinopolis Parva) pronounced "Goos," the Coptic Kos-Birbir was once a hub of Arabian trade.
[FN#408] This would appeal strongly to a pious Moslem.
[FN#408] This would strongly appeal to a devout Muslim.
[FN#409] i.e. "the father of a certain person"; here the merchant whose name may have been Abu'l Hasan, etc. The useful word (thingumbob, what d'ye call him, donchah, etc.) has been bodily transferred into Spanish and Portuguese Fulano. It is of old genealogy, found in the Heb. Fulunн which applies to a person only in Ruth iv. I, but is constantly so employed by Rabbinic writers. The Greek use {Greek letters}.
[FN#409] i.e. "the father of a certain person"; here the merchant whose name may have been Abu'l Hasan, etc. The useful word (thingumbob, what d'ye call him, donchah, etc.) has been directly adopted into Spanish and Portuguese as Fulano. It has a long history, found in the Hebrew Fulunн, which refers to a person only in Ruth iv. 1, but is frequently used by Rabbinic writers. The Greek usage {Greek letters}.
[FN#410] Lit. "by his (i.e. her) hand," etc. Hence Lane (ii. 507) makes nonsense of the line.
[FN#410] Literally "by his (i.e. her) hand," etc. This is why Lane (ii. 507) misinterprets the line.
[FN#411] Arab. "Badrah," as has been said, is properly a weight of 10,000 dirhams or drachmas; but popularly used for largesse thrown to the people at festivals.
[FN#411] Arab. "Badrah," as mentioned, is officially a weight of 10,000 dirhams or drachmas; however, it's commonly used to refer to the generous amounts given to people during festivals.
[FN#412] Arab. "Allaho A'alam"; (God knows!) here the popular phrase for our, "I know not;" when it would be rude to say bluntly "M'adri"= "don't know."
[FN#412] Arab. "Allaho A'alam"; (God knows!) here the common saying for our, "I don't know;" when it would be impolite to say directly "M'adri"= "don't know."
[FN#413] There is a picturesque Moslem idea that good deeds become incarnate and assume human shapes to cheer the doer in his grave, to greet him when he enters Paradise and so forth. It was borrowed from the highly imaginative faith of the Guebre, the Zoroastrian. On Chinavad or Chanyud-pul (Sirбt), the Judgement bridge, 37 rods (rasan) long, straight and 37 fathoms broad for the good, and crooked and narrow as sword-edge for the bad, a nymph-like form will appear to the virtuous and say, "I am the personification of thy good deeds!" In Hell there will issue from a fetid gale a gloomy figure with head like a minaret, red eyeballs, hooked nose, teeth like pillars, spear-like fangs, snaky locks etc. and when asked who he is he will reply, "I am the personification of thine evil acts!" (Dabistan i. 285.) The Hindus also personify everything.
[FN#413] There's a beautiful Muslim belief that good deeds take on a physical form to greet the person in their grave and welcome them when they enter Paradise. This idea was influenced by the imaginative Zoroastrian faith. On Chinavad or Chanyud-pul (Sirбt), the Judgment bridge, which is 37 rods (rasan) long, straight, and 37 fathoms wide for the good, and crooked and as narrow as a sword's edge for the bad, a nymph-like figure will appear to the virtuous and say, "I am the embodiment of your good deeds!" In Hell, a foul wind will bring forth a dark figure with a head like a minaret, red eyes, a hooked nose, teeth like pillars, spear-like fangs, and snake-like hair. When asked who he is, he will respond, "I am the embodiment of your evil acts!" (Dabistan i. 285.) The Hindus also personify everything.
[FN#414] Arab. "Banъ Israнl;" applied to the Jews when theirs was the True Faith i.e. before the coming of Jesus, the Messiah, whose mission completed that of Moses and made it obsolete (Matrъk) even as the mission of Jesus was completed and abrogated by that of Mohammed. The term "Yahъd"=Jew is applied scornfully to the Chosen People after they rejected the Messiah, but as I have said "Israelite" is used on certain occasions, Jew on others.
[FN#414] Arabic. "Banъ Israнl;" used to refer to the Jews when they practiced the True Faith, meaning before Jesus, the Messiah, whose mission fulfilled that of Moses and made it outdated (Matrъk), just as Jesus' mission was completed and replaced by that of Mohammed. The term "Yahъd" = Jew is used derisively for the Chosen People after they rejected the Messiah, but as I mentioned, "Israelite" is used in some contexts, and "Jew" in others.
[FN#415] Arab. "Kasa'ah," a wooden bowl, a porringer; also applied to a saucer.
[FN#415] Arab. "Kasa'ah," a wooden bowl, a small dish; also used to refer to a saucer.
[FN#416] Arab. "Rasъl"=one sent, an angel, an "apostle;" not to be translated, as by the vulgar, "prophet." Moreover Rasul is higher than Nabн (prophet), such as Abraham, Isaac, etc., depositaries of Al-Islam, but with a succession restricted to their own families. Nabi-mursil (Prophet-apostle) is the highest of all, one sent with a book: of these are now only four, Moses, David, Jesus and Mohammed, the writings of the rest having perished. In Al-Islam also angels rank below men, being only intermediaries (= , nuncii, messengers) between the Creator and the Created. This knowledge once did me a good turn at Harar, not a safe place in those days. (First Footsteps in East Africa, p. 349.)
[FN#416] Arab. "Rasъl" = one who is sent, an angel, an "apostle;" it shouldn't be translated as the common "prophet." Additionally, Rasul is considered higher than Nabi (prophet), like Abraham, Isaac, etc., who are bearers of Al-Islam, but their succession is limited to their own families. Nabi-mursil (Prophet-apostle) is the highest rank, someone sent with a book: currently, there are only four of them—Moses, David, Jesus, and Mohammed—since the writings of the others have been lost. In Al-Islam, angels are also ranked below humans, serving only as intermediaries (nuncii, messengers) between the Creator and the Created. This knowledge once helped me in Harar, which was not a safe place back then. (First Footsteps in East Africa, p. 349.)
[FN#417] A doctor of law in the reign of Al-Maamun.
[FN#417] A legal scholar during the time of Al-Maamun.
[FN#418] Here the exclamation is= D.V.; and it may be assumed generally to have that sense.
[FN#418] Here the exclamation is= D.V.; and it can generally be understood to have that meaning.
[FN#419] Arab. "Taylasбn," a turban worn hood-fashion by the "Khatнb" or preacher. I have sketched it in my Pilgrimage and described it (iii. 315). Some Orientalists derive Taylasan from Atlas=satin, which is peculiarly inappropriate. The word is apparently barbarous and possibly Persian like Kalansuwah, the Dervish cap. "Thou son of a Taylasбn"=a barbarian. (De Sacy, Chrest. Arab. ii. 269.)
[FN#419] Arab. "Taylasan," a turban worn in a hood-like style by the "Khatib" or preacher. I have sketched it in my Pilgrimage and described it (iii. 315). Some Orientalists suggest that Taylasan comes from Atlas=satin, which is clearly not accurate. The word seems to be of barbaric origin and possibly Persian, similar to Kalansuwah, the Dervish cap. "You son of a Taylasan" = a barbarian. (De Sacy, Chrest. Arab. ii. 269.)
[FN#420] Arab. " Kinyah" vulg. "Kunyat" = patronymic or matronymic; a name beginning with "Abu" (father) or with "Umm" (mother). There are so few proper names in Al-Islam that such surnames, which, as will be seen, are of infinite variety, become necessary to distinguish individuals. Of these sobriquets I shall give specimens further on.
[FN#420] Arab. "Kinyah" vulg. "Kunyat" = patronymic or matronymic; a name that starts with "Abu" (father) or "Umm" (mother). There are so few proper names in Islam that these kinds of surnames, which, as will be shown, come in countless varieties, are needed to identify individuals. I will provide examples of these nicknames later on.
[FN#421] "Whoso seeth me in his sleep, seeth me truly; for Satan cannot assume my semblance," said (or is said to have said) Mohammed. Hence the vision is true although it comes in early night and not before dawn. See Lane M. E., chaps. ix.
[FN#421] "Anyone who sees me in their sleep sees me genuinely; for Satan cannot take on my appearance," said (or is said to have said) Mohammed. Therefore, the vision is real even if it occurs during the night and not before dawn. See Lane M. E., chaps. ix.
[FN#422] Arab. "Al-Maukab ;" the day when the pilgrims march out of the city; it is a holiday for all, high and low.
[FN#422] Arab. "Al-Maukab;" the day when the pilgrims leave the city; it’s a holiday for everyone, rich and poor.
[FN#423] "The Gate of Salutation ;" at the South-Western corner of the Mosque where Mohammed is buried. (Pilgrimage ii. 60 and plan.) Here "Visitation" (Ziyбrah) begins.
[FN#423] "The Gate of Salutation;" at the South-Western corner of the Mosque where Mohammed is buried. (Pilgrimage ii. 60 and plan.) Here "Visitation" (Ziyбrah) begins.
[FN#424] The tale is told by Al-Ishбki in the reign of Al-Maamun.
[FN#424] The story is told by Al-Ishaki during the rule of Al-Maamun.
[FN#425] The speaker in dreams is the Heb. "Waggid," which the learned and angry Graetz (Geschichte, etc. vol. ix.) absurdly translates "Traum souffleur."
[FN#425] The term for the speaker in dreams is the Hebrew "Waggid," which the knowledgeable and irate Graetz (Geschichte, etc. vol. ix.) ridiculously translates as "dream whisperer."
[FN#426] Tenth Abbaside. A.D. 849-861
[FN#426] Tenth Abbasid. A.D. 849-861
[FN#427] Arab. "Muwallad" (fem. "Muwalladah"); a rearling, a slave born in a Moslem land. The numbers may appear exaggerated, but even the petty King of Ashanti had, till the last war, 3333 "wives."
[FN#427] Arab. "Muwallad" (fem. "Muwalladah"); a person born into slavery in a Muslim country. The figures may seem inflated, but even the minor King of Ashanti had, until the last war, 3,333 "wives."
[FN#428] The Under-prefect of Baghdad.
The Deputy Prefect of Baghdad.
[FN#429] "Ja'afar," our old Giaffar (which is painfully like "Gaffer," i.e. good father) means either a rushing river or a rivulet.
[FN#429] "Ja'afar," our old Giaffar (which sounds a lot like "Gaffer," meaning good father) refers to either a rushing river or a small stream.
[FN#430] A regular Fellah's name also that of a village
(Pilgrimage i. 43) where a pleasant story is told about one Haykal.
[FN#430] A typical villager's name is also that of a village
(Pilgrimage i. 43) where a nice story is shared about someone named Haykal.
[FN#431] The "Mountain" means the rocky and uncultivated ground South of Cairo, such as Jabal-al-Ahmar and the geological-sea-coast flanked by the old Cairo-Suez highway.
[FN#431] The "Mountain" refers to the rocky, uncultivated land south of Cairo, like Jabal-al-Ahmar and the coastal area near the old Cairo-Suez highway.
[FN#432] A popular phrase=our "sharp as a razor."
[FN#432] A popular phrase=our "sharp as a razor."
[FN#433] i.e. are men so few; a favourite Persian phrase.
[FN#433] i.e. are there so few men; a popular Persian expression.
[FN#434] She is a woman of rank who would cause him to be assassinated.
[FN#434] She is a high-ranking woman who would have him killed.
[FN#435] This is not Al-Hakimbi' Amri'llah the famous or infamous founder of the Druze ((Durъz)) faith and held by them to be, not an incarnation of the Godhead, but the Godhead itself in propriв personв, who reigned A.D. 926-1021: our Hakim is the orthodox Abbaside Caliph of Egypt who dated from two centuries after him (A.D. 1261). Had the former been meant, it would have thrown back this part of The Nights to an earlier date than is generally accepted. But in a place still to come I shall again treat of the subject.
[FN#435] This is not Al-Hakim bi'Amr Allah, the well-known or notorious founder of the Druze ((Durъz)) faith, who is regarded by them not as an incarnation of God but as God itself in person, and who ruled from A.D. 926 to 1021. Our Hakim is the orthodox Abbasid Caliph of Egypt from two centuries later (A.D. 1261). If the former had been intended, it would have dated this part of The Nights earlier than is typically believed. However, I will revisit this topic later on.
[FN#436] For an account of a similar kind which was told to me during the last few years see "Midian Revisited," i. 15. These hiding-places are innumerable in lands of venerable antiquity like Egypt; and, if there were any contrivance for detecting hidden treasure, it would make the discoverer many times a millionaire.
[FN#436] For a similar story that I heard in recent years, see "Midian Revisited," i. 15. These hiding spots are countless in ancient lands like Egypt; and if there were a way to find hidden treasure, it would turn the finder into a millionaire many times over.
[FN#437] i.e. it had been given to him or his in writing, like the book left to the old woman before quoted in "Midian," etc.
[FN#437] i.e. it had been given to him or his in writing, like the book left to the old woman mentioned earlier in "Midian," etc.
[FN#438] Arab. "Kird" (pron. in Egypt "Gird"). It is usually the hideous Abyssinian cynocephalus which is tamed by the ape-leader popularly called Kuraydati (Lane, M.E., chaps. xx.). The beast has a natural-penchant for women ; I heard of one which attempted to rape a girl in the public street and was prevented only by a sentinel's bayonet. They are powerful animals and bite like greyhounds.
[FN#438] Arab. "Kird" (pronounced in Egypt "Gird"). It usually refers to the ugly Abyssinian cynocephalus, which is trained by the monkey leader commonly known as Kuraydati (Lane, M.E., chaps. xx.). This creature has a natural attraction to women; I heard about one that tried to attack a girl in the street and was only stopped by a guard's bayonet. They are strong animals and bite like greyhounds.
[FN#439] Easterns attribute many complaints (such as toothache) to worms, visible as well as microscopic, which may be held a fair prolepsis of the "germ-theory" the bacterium. the bacillus, the microbe. Nymphomania, the disease alluded to in these two tales is always attributed to worms in the vagina.
[FN#439] People in the East believe that many complaints (like toothaches) are caused by worms, both visible and microscopic, which could be seen as an early hint at the "germ theory" concerning bacteria, bacilli, and microbes. Nymphomania, the condition mentioned in these two stories, is always linked to worms in the vagina.
[FN#440] Bestiality, very rare in Arabia is fatally common amongst those most debauched of debauched races, the Egyptian proper and the Sindis. Hence the Pentateuch, whose object was to breed a larger population of fighting men, made death the penalty for lying with a beast (Deut. xxvii. 21). C. S. Sonnini (Travels, English translation, p. 663) gives a curious account of Fellah lewdness. "The female crocodile during congress is turned upon her back ( ?) and cannot rise without difficulty. Will it be believed that there are men who take advantage of the helpless situation of the female, drive off the male, and supplant him in this frightful intercourse ? Horrible embraces, the knowledge of which was wanting to complete the disgusting history of human perversity!" The French traveller forgets to add the superstitious explanation of this congress which is the sovereignest charm for rising to rank and riches. The Ajбib al-Hind tells a tale (chaps. xxxix.) of a certain Mohammed bin Bullishad who had issue by a she-ape: the young ones were hairless of body and wore quasi-human faces; and the father's sight had become dim by his bestial-practice.
[FN#440] Bestiality, which is very rare in Arabia, is tragically common among the most debased of races, the Egyptians and the Sindis. That's why the Pentateuch, aimed at increasing the population of fighting men, imposed the death penalty for engaging in sexual acts with animals (Deut. xxvii. 21). C. S. Sonnini (Travels, English translation, p. 663) provides an unsettling account of the sexuality among the Fellahin. "The female crocodile during mating is flipped onto her back and can't easily get back up. Can it be believed that there are men who exploit the vulnerable position of the female, chase off the male, and take his place in this horrific act? Disturbing encounters, the knowledge of which is crucial to understanding the appalling history of human perversion!" The French traveler neglects to mention the superstitious belief surrounding this act, which is considered a powerful charm for achieving social status and wealth. The Ajáb al-Hind tells a story (chaps. xxxix.) about a certain Mohammed bin Bullishad who had offspring with a female ape: the young were hairless and had almost human faces; and the father's eyesight had deteriorated due to his bestial practices.
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