A plain and literal translation of the Arabian nights entertainments, now entituled The Book of the Thousand Nights and a Night, Volume 1 (of 17). Richard Francis Burton
O Fisherman!" Quoth the Fisherman, "Why biddest thou me to be of good cheer?" and he replied, "Because of thy having to die an ill death in this very hour." Said the Fisherman, "Thou deservest for thy good tidings the withdrawal of Heaven's protection, O thou distant one!69 Wherefore shouldest thou kill me and what thing have I done to deserve death, I who freed thee from the jar, and saved thee from the depths of the sea, and brought thee up on the dry land?" Replied the Ifrit, "Ask of me only what mode of death thou wilt die, and by what manner of slaughter shall I slay thee." Rejoined the Fisherman, "What is my crime and wherefore such retribution?"
Quoth the Ifrit, "Hear my story, O Fisherman!" and he answered, "Say on, and be brief in thy saying, for of very sooth my life-breath is in my nostrils."70 Thereupon quoth the Jinni, "Know, that I am one among the heretical Jann and I sinned against Sulayman, David-son (on the twain be peace!) I together with the famous Sakhr al-Jinni;71 whereupon the Prophet sent his minister, Asaf son of Barkhiyá, to seize me; and this Wazir brought me against my will and led me in bonds to him (I being downcast despite my nose) and he placed me standing before him like a suppliant. When Sulayman saw me, he took refuge with Allah and bade me embrace the True Faith and obey his behests; but I refused, so sending for this cucurbit72 he shut me up therein, and stopped it over with lead whereon he impressed the Most High Name, and gave his orders to the Jann who carried me off, and cast me into the midmost of the ocean. There I abode an hundred years, during which I said in my heart, "Whoso shall release me, him will I enrich for ever and ever." But the full century went by and, when no one set me free, I entered upon the second five score saying, "Whoso shall release me, for him I will open the hoards of the earth." Still no one set me free and thus four hundred years passed away. Then quoth I, "Whoso shall release me, for him will I fulfil three wishes." Yet no one set me free. Thereupon I waxed wroth with exceeding wrath and said to myself, "Whoso shall release me from this time forth, him will I slay and I will give him choice of what death he will die; and now, as thou hast released me, I give thee full choice of deaths." The Fisherman, hearing the words of the Ifrit, said, "O Allah! the wonder of it that I have not come to free thee save in these days!" adding, "Spare my life, so Allah spare thine; and slay me not, lest Allah set one to slay thee." Replied the Contumacious One, "There is no help for it; die thou must; so ask me by way of boon what manner of death thou wilt die." Albeit thus certified the Fisherman again addressed the Ifrit saying, "Forgive me this my death as a generous reward for having freed thee;" and the Ifrit, "Surely I would not slay thee save on account of that same release." "O Chief of the Ifrits," said the Fisherman, "I do thee good and thou requitest me with evil! in very sooth the old saw lieth not when it saith: —
We wrought them weal, they met our weal with ill; ✿ Such, by my life! is every bad man's labour:
To him who benefits unworthy wights ✿ Shall hap what hapt to Ummi-Amir's neighbour.73
Now when the Ifrit heard these words he answered, "No more of this talk, needs must I kill thee." Upon this the Fisherman said to himself, "This is a Jinni; and I am a man to whom Allah hath given a passably cunning wit, so I will now cast about to compass his destruction by my contrivance and by mine intelligence; even as he took counsel only of his malice and his frowardness."74 He began by asking the Ifrit, "Hast thou indeed resolved to kill me?" and, receiving for all answer, "Even so," he cried, "Now in the Most Great Name, graven on the seal-ring of Sulayman the Son of David (peace be with the holy twain!), an I question thee on a certain matter wilt thou give me a true answer?" The Ifrit replied "Yea;" but, hearing mention of the Most Great Name, his wits were troubled and he said with trembling, "Ask and be brief." Quoth the Fisherman, "How didst thou fit into this bottle which would not hold thy hand; no, nor even thy foot, and how came it to be large enough to contain the whole of thee?" Replied the Ifrit, "What! dost not believe that I was all there?" and the Fisherman rejoined, "Nay! I will never believe it until I see thee inside with my own eyes." – And Shahrazad perceived the dawn of day and ceased to say her permitted say.
Her sister said to her, "Please finish us this tale, an thou be not sleepy!" so she resumed: – It hath reached me, O auspicious King, that when the Fisherman said to the Ifrit, "I will never and nowise believe thee until I see thee inside it with mine own eyes;" the Evil Spirit on the instant shook75 and became a vapour, which condensed, and entered the jar little and little, till all was well inside when lo! the Fisherman in hot haste took the leaden cap with the seal and stoppered therewith the mouth of the jar and called out to the Ifrit, saying, "Ask me by way of boon what death thou wilt die! By Allah, I will throw thee into the sea76 before us and here will I build me a lodge; and whoso cometh hither I will warn him against fishing and will say: – In these waters abideth an Ifrit who giveth as a last favour a choice of deaths and fashion of slaughter to the man who saveth him!" Now when the Ifrit heard this from the Fisherman and saw himself in limbo, he was minded to escape, but this was prevented by Solomon's seal; so he knew that the Fisherman had cozened and outwitted him, and he waxed lowly and submissive and began humbly to say, "I did but jest with thee." But the other answered, "Thou liest, O vilest of the Ifrits, and meanest and filthiest!" and he set off with the bottle for the sea side; the Ifrit calling out "Nay! Nay!" and he calling out "Aye! Aye!" Thereupon the Evil Spirit softened his voice and smoothed his speech and abased himself, saying, "What wouldest thou do with me, O Fisherman?" "I will throw thee back into the sea," he answered; "where thou hast been housed and homed for a thousand and eight hundred years; and now I will leave thee therein till Judgment-day: did I not say to thee: – Spare me and Allah shall spare thee; and slay me not lest Allah slay thee? yet thou spurnedst my supplication and hadst no intention save to deal ungraciously by me, and Allah hath now thrown thee into my hands and I am cunninger than thou." Quoth the Ifrit, "Open for me that I may bring thee weal." Quoth the Fisherman, "Thou liest, thou accursed! my case with thee is that of the Wazir of King Yúnán with the sage Dúbán."77 "And who was the Wazir of King Yunan and who was the sage Duban; and what was the story about them?" quoth the Ifrit, whereupon the Fisherman began to tell
THE TALE OF THE WAZIR AND THE SAGE DUBAN
"Know, O thou Ifrit, that in days of yore and in ages long gone before, a King called Yunan reigned over the city of Fars of the land of the Roum."78 He was a powerful ruler and a wealthy, who had armies and guards and allies of all nations of men; but his body was afflicted with a leprosy which leaches and men of science failed to heal. He drank potions and he swallowed powders and he used unguents, but naught did him good and none among the host of physicians availed to procure him a cure. At last there came to his city a mighty healer of men and one well stricken in years, the sage Duban hight. This man was a reader of books, Greek, Persian, Roman, Arabian, and Syrian; and he was skilled in astronomy and in leechcraft, the theorick as well as the practick; he was experienced in all that healeth and that hurteth the body; conversant with the virtues of every plant, grass and herb, and their benefit and bane; and he understood philosophy and had compassed the whole range of medical science and other branches of the knowledge-tree. Now this physician passed but few days in the city, ere he heard of the King's malady and all his bodily sufferings through the leprosy with which Allah had smitten him; and how all the doctors and wise men had failed to heal him. Upon this he sat up through the night in deep thought and, when broke the dawn and appeared the morn and light was again born, and the Sun greeted the Good whose beauties the world adorn,79 he donned his handsomest dress and going in to King Yunan, he kissed the ground before him: then he prayed for the endurance of his honour and prosperity in fairest language and made himself known saying, "O King, tidings have reached me of what befel thee through that which is in thy person; and how the host of physicians have proved themselves unavailing to abate it; and lo! I can cure thee, O King; and yet will I not make thee drink of draught or anoint thee with ointment." Now when King Yunan heard his words he said in huge surprise, "How wilt thou do
Arab. "Yá Ba'íd" a euphemism here adopted to prevent using grossly abusive language. Others will occur in the course of these pages.
"Sulayman," when going out to ease himself, entrusted his seal-ring upon which his kingdom depended to a concubine "Amínah" (the "Faithful"), when Sakhr, transformed to the King's likeness, came in and took it. The prophet was reduced to beggary, but after forty days the demon fled throwing into the sea the ring which was swallowed by a fish and eventually returned to Sulayman. This Talmudic fable is hinted at in the Koran (chapt. xxxviii.), and commentators have extensively embroidered it. Asaf, son of Barkhiya, was Wazir to Sulayman and is supposed to be the "one with whom was the knowledge of the Scriptures" (Koran, chapt. xxxvii.),
Arab. "Kumkum," a gourd-shaped bottle, of metal, china or glass, still used for sprinkling scents. Lane gives an illustration (chapt. viii., Mod. Egypt.).
Arab. meaning "the Mother of Amir," a nickname for the hyena, which bites the hand that feeds it.
The intellect of man is stronger than that of the Jinni; the Ifrit, however, enters the jar because he has been adjured by the Most Great Name and not from mere stupidity. The seal-ring of Solomon according to the Rabbis contained a chased stone which told him everything he wanted to know.
The Mesmerist will notice this shudder which is familiar to him as preceding the "magnetic" trance.
Arab. "Bahr" which means a sea, a large river, a sheet of water, etc., lit. water cut or trenched in the earth. Bahri in Egypt means Northern; so Yamm (Sea, Mediterranean) in Hebrew is West.
In the Bul. Edit. "Ruyán," evidently a clerical error. The name is fanciful not significant.
The geography is ultra-Shakspearean. "Fars" (whence "Persia") is the central Province of the grand old Empire now a mere wreck; "Rúm" (which I write Roum, in order to avoid Jamaica) is the neo-Roman or Byzantine Empire; while "Yunan" is the classical Arab term for Greece (Ionia) which unlearned Moslems believe to be now under water.
The Sun greets Mohammed every morning even as it dances on Easter-Day for Christendom. Risum teneatis?