One thousand and one nig.., p.273
One Thousand and One Nights, page 273
Accordingly, he bade confine him in a privy 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 purport: ‘There is come to me a man with a letter purporting to be from Yehya ben Khalid. Now I have my doubts of this letter: so delay thou not, but go thyself and learn the truth of the case and let me have an answer in all speed.’ When the letter reached the agent, he mounted at once and betook himself to the house of Yehya ben Khalid, whom he found sitting with his officers and boon-companions. So he gave him the letter and he read it and said to the agent, ‘Come back to me to-morrow, against I write thee an answer.’
When the agent had gone away, Yehya turned to his companions and said, ‘What doth he deserve who forgeth a letter in my name and carrieth it to my enemy?’ They all answered, saying this and that, each proposing some kind of punishment; but Yehya said, ‘Ye err in that ye say and this your counsel is of the meanness and baseness of your spirits. Ye all know the close favour of Abdallah with the Khalif and what is between him and us of despite and enmity; and now God the Most High hath made this man an intermediary, to effect a reconciliation between us, and hath appointed him to quench the fire of hate in our hearts, which hath been growing this score years; and by his means our differences shall be accorded. Wherefore it behoves me to requite him by confirming his expectation and amending his estate; so I will write him a letter to Abdallah, to the intent that he may use him with increase of honour and liberality.’
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 Abdallah a letter in his own hand, to the following effect: ‘In the name of God, the Compassionate, the Merciful! Thy letter hath reached me (may God give thee long life!) and I have read it and rejoice in thy health and well-being. It was thy thought that yonder worthy man had forged a letter in my name and that he was not the bearer of any message from me; but the case is not so, for the letter I myself wrote, and it was no forgery; and I hope, of thy courtesy and benevolence and the nobility of thy nature, that thou wilt fulfil this generous and excellent man of his hope and wish and use him with the honour he deserves and bring him to his desire and make him the special object of thy favour and munificence. Whatever thou dost with him, it is to me that thou dost it, and I am beholden to thee accordingly.’ Then he superscribed the letter and sealing it, delivered it to the agent, who despatched it to Abdallah.
When the latter read it, he was charmed with its contents and sending for the man, said to him, ‘Now will I give thee which thou wilt of the two things I promised thee.’ ‘The gift were more acceptable to me than aught else,’ replied the man; whereupon Abdallah ordered him two hundred thousand dirhems and ten Arab horses, five with housings of silk and other five with richly ornamented saddles of state, 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 state. When he came thither, he repaired to Yehya’s house, before he went to his own folk, and sought an audience of him. So the chamberlain went in to Yehya and said to him, ‘O my lord, there is one at our door who craves speech of thee; and he is a man of apparent wealth and consideration, comely of aspect and attended by many servants.’ Yehya bade admit him; so he entered and kissed the ground before him. ‘Who art thou?’ asked Yehya; and he answered, ‘O my lord, I am one who was dead from the tyranny of fortune; but thou didst raise me again from the grave of calamities and preferredst me to the paradise of [my] desires. I am he who forged a letter in thy name and carried it to Abdallah ben Malek el Khuzai.’ ‘How hath he dealt with thee,’ asked Yehya, ‘and what did he give thee?’ Quoth the man, ‘He hath made me rich and overwhelmed me with presents and favours, thanks to thee and thy great generosity and magnanimity and to thine exceeding goodness and abounding munificence and thine all-embracing liberality. And now, behold, I have brought all that he gave me, and it is at thy door; for it is thine to command, and the decision is in thy hand.’ ‘Thou hast done me better service than I thee,’ rejoined Yehya; ‘and I owe thee thanks without stint and abundant largesse, for that thou hast changed the enmity that was between me and yonder man of worship into love and friendship. Wherefore I will give thee the like of what Abdallah gave thee.’ Then he ordered him money and horses and apparel, such as Abdallah had given him; and thus that man’s fortune was restored to him by the munificence of these two generous men.
John Payne’s translation: detailed table of contents
THE KHALIF EL MAMOUN AND THE STRANGE DOCTOR
It is said that there was none, among the Khalifs of the house of Abbas, more accomplished in all branches of knowledge than El Mamoun. On two days in each week, he was wont to preside at conferences of the learned, when the doctors and theologians met and sitting, each in his several rank and room, disputed in his presence. One day, as he sat thus, there came into the assembly a stranger, clad in worn white clothes, and sat down in an obscure place, behind the doctors of the law. Then the assembled scholars began to speak and expound 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 trait, should make mention of it. So the question went round till it came to the stranger, who spoke in his turn and made a goodlier answer than that of any of the doctors; and the Khalif approved his speech and bade advance him to a higher room. When the second question came round to him, he made a still more admirable answer, and the Khalif ordered him to be preferred to a yet higher place. When the third question reached him, he made answer more justly and appropriately than on the two previous occasions, and El Mamoun bade him come up and sit near himself. When the conference broke up, water was brought and they washed their hands; after which food was set on and they ate. Then the doctors arose and withdrew; but El Mamoun forbade the stranger to depart with them and calling him to himself, entreated him with especial favour and promised him honour and benefits.
Presently, they made ready the banquet of wine; the fair-faced boon-companions came and the cup went round amongst them till it came to the stranger, who rose to his feet and said, ‘If the Commander of the Faithful permit me, I will say one word.’ ‘Say what thou wilt,’ answered the Khalif. Quoth the stranger, ‘Verily, the Exalted Intelligence (whose eminence God 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 distinguished him and brought him near to himself, little as was the wit he showed, preferring him above the rest and advancing him to a rank whereto his thought aspired not: and now he is minded to deprive him of that small portion of wit that raised him from obscurity and augmented him, after his littleness. God forfend that the Commander of the Faithful should envy his slave what little he hath of understanding and worth and renown! But, if his slave should drink wine, his reason would depart from him and ignorance draw near to him and steal away his good breeding; so would he revert to that low degree, whence he sprang, and become contemptible and ridiculous 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 Khalif 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 a hundred thousand diners. Moreover he mounted him upon a horse and gave him rich apparel; and in every assembly he exalted him and showed him favour over all the other doctors, till he became the highest of them all in rank.
John Payne’s translation: detailed table of contents
ALI SHAR AND ZUMURRUD.
There lived once, of old days, in the land of Khorassan, a merchant called Mejdeddin, who had great wealth and many slaves and servants, black and white; but he was childless until he reached the age of threescore, when God the Most High vouchsafed him a son, whom he named Ali Shar. The boy grew up like the moon on the night of its full, and when he came to man’s estate and was endowed with all kinds of perfection, his father fell sick of a mortal malady and calling his son to him, said to him, ‘O my son, the hour of my death is at hand, and I desire to give thee my last injunctions.’ ‘And what are they, O my father?’ asked Ali. ‘O my son,’ answered Mejdeddin, ‘I charge thee, be not [too] familiar with any and eschew what leads to evil and mischief. Beware lest thou company with the wicked; for he is like the blacksmith; if his fire burn thee not, his smoke irks thee: and how excellent is the saying of the poet:
There is no man in all the world whose love thou shouldst desire,
No friend who, if fate play thee false, will true and
constant be.
Wherefore I’d have thee live apart and lean for help on none. In
this I give thee good advice; so let it profit thee.
And what another saith:
Men are a latent malady; Count not on them, I counsel thee. An if thou look into their case, They’re full of guile and perfidy.
And yet a third:
The company of men will profit thee in nought, Except to pass
away the time in idle prate;
So spare thou to converse with them, except it be For gain of
lore and wit or mending of estate.
And a fourth
If a quickwitted man have made proof of mankind, I have eaten of
them, where but tasted hath he,
And have seen their affection but practice and nought But
hypocrisy found their religion to be.’
‘O my father,’ said Ali, ‘I hear and obey: what more shall I do?’ ‘Do good when thou art able thereto,’ answered his father; ‘be ever courteous and succourable to men and profit by all occasions of doing a kindness; for a design is not always easy of accomplishment; and how well saith the poet:
’Tis not at every time and season that to do Kind offices,
indeed, is easy unto you;
So, when the occasion serves, make haste to profit by’t, Lest by
and by the power should fail thee thereunto.’
‘I hear and obey,’ answered Ali; ‘what more?’ ‘Be mindful of God,’ continued Mejdeddin, ‘and He will be mindful of thee. Husband thy wealth and squander it not; for, if thou do, thou wilt come to have need of the least of mankind. Know that the measure of a man’s worth is according to what his right hand possesses: and how well saith the poet:
If wealth should fail, there is no friend will bear me company,
But whilst my substance yet abounds, all men are friends to
me.
How many a foe for money’s sake hath companied with me! How many
a friend for loss thereof hath turned mine enemy!’
‘What more?’ asked Ali. ‘O my son,’ said Mejdeddin, ‘take counsel of those who are older than thou and hasten not to do thy heart’s desire. Have compassion on those that are below thee, so shall those that are above thee have compassion on thee; and oppress none, lest God set over thee one who shall oppress thee. How well saith the poet:
Add others’ wit to thine and counsel still ensue; For that the
course of right is not concealed from two.
One mirror shows a man his face, but, if thereto Another one he
add, his nape thus can he view.
And as saith another:
Be slow to move and hasten not to match thy heart’s desire: Be
merciful to all, as thou on mercy reckonest;
For no hand is there but the hand of God is over it, And no
oppressor but shall be with worse than he opprest.
And yet another:
Do no oppression, whilst the power thereto is in thine hand; For
still in peril of revenge the sad oppressor goes.
Thine eyes will sleep anon, what while the opprest, on wake, call
down Curses upon thee, and God’s eye shuts never in repose.
Beware of drinking wine, for it is the root of all evil: it does away the reason and brings him who uses it into contempt; and how well saith the poet:
By Allah, wine shall never invade me, whilst my soul Endureth in
my body and my thoughts my words control!
Not a day long will I turn me to the zephyr-freshened bowl, And
for friend I’ll choose him only who of wine-bibbing is
whole.
This, then,’ added Mejdeddin, ‘is my charge to thee; keep it before thine eyes, and may God stand to thee in my stead.’ Then he swooned away and kept silence awhile. When he came to himself, he besought pardon of God and making the profession of the Faith, was admitted to the mercy of the Most High. His son wept and lamented for him and made due preparation for his burial. Great and small attended him to the grave and the readers recited the Koran 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 earth, graving these words upon his tomb:
Created of the dust thou wast and cam’st to life And eloquence
didst learn and spokest many a word;
Then to the dust again returnedst and wast dead, As ‘twere from
out the dust, indeed, thou’dst never stirred.
His son Ali Shar grieved for him and mourned him after the wont of men of condition; nor did he cease therefrom till his mother died also, not long afterward, when he did with her as he had done with his father. Then he sat in the shop, selling and buying and consorting with none of God’s creatures, in accordance with his father’s injunction.
On this wise he abode for a year, at the end of which time there came in to him certain whoreson fellows by craft and companied with him, till he turned with them to lewdness and swerved from the right way, drinking wine in goblets and frequenting the fair night and day; for he said in himself, ‘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:
If all the days of thy life thou get And heap up treasure, to
swell thy hoard,
When wilt thou use it and so enjoy That thou hast gathered and
gained and stored?’
Then he ceased not to squander his wealth all tides of the day and watches of the night, till he had made away with it all and abode in evil 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. Then drunkenness left him and thought came to him, and he fell into melancholy.
One day, when he had sat from day-break to mid-afternoon without breaking his fast, he said in himself, ‘I will go round to those on whom I spent my wealth: it may be 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, the man denied himself and hid from him, till he was consumed with hunger. Then he betook himself to the bazaar, where he found a crowd of people, assembled in a ring round somewhat, and said in himself, ‘I wonder what ails the folk to crowd together thus? By Allah, I will not remove hence, till I see what is within yonder ring!’ So he made his way into the ring and found that the crowd was caused by a damsel exposed for sale. She was five feet high, slender of shape, rosy-cheeked and high- bosomed and surpassed all the people of her time in beauty and grace and elegance and perfection; even as saith one, describing her:
As she wished, she was created, after such a wise that lo! She in
beauty’s mould was fashioned, perfect, neither less no mo’.
Loveliness itself enamoured of her lovely aspect is; Coyness
decks her and upon her, pride and pudour sweetly show.
In her face the full moon glitters and the branch is as her
shape; Musk her breath is, nor midst mortals is her equal,
high or low.
’Tis as if she had been moulded out of water of pure pearls; In
each member of her beauty is a very moon, I trow.
John Payne’s translation: detailed table of contents
And her name was Zumurrud.
When Ali Shar saw her, he marvelled at her beauty and grace and said, ‘By Allah, I will not stir hence till I see what price this girl fetches and know who buys her!’ So he stood with the rest of 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, men of wealth! Who will open the biddings for this damsel, the mistress of moons, the splendid pearl, Zumurrud the Curtain-maker, the aim of the seeker and the delight of the desirous? Open the biddings, and on the opener be nor blame nor reproach.’
So one merchant said, ‘I bid five hundred dinars for her.’ ‘And ten,’ said another. ‘Six hundred,’ cried an old man named Reshideddin, blue-eyed and foul of face. ‘And ten,’ quoth another. ‘I bid a thousand,’ rejoined Reshideddin; whereupon the other merchants were silent 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; consult her.’ So the broker went up to Zumurrud and said to her, ‘O mistress of moons, yonder merchant hath a mind to buy thee.’ She looked as Reshideddin and finding him as we have said, replied, ‘I will not be sold to a grey- beard, whom decrepitude hath brought to evil plight.’ ‘Bravo,’ quoth I, ‘for one who saith:
I asked her for a kiss one day, but she my hoary head Saw, though
of wealth and worldly good I had great plentihead;
So, with a proud and flouting air, her back she turned on me And,
“No, by Him who fashioned men from nothingness!” she said.
“Now, by God’s truth, I never had a mind to hoary hairs, And
shall my mouth be stuffed, forsooth, with cotton, ere I’m
dead?”
‘By Allah,’ quoth the broker, ‘thou art excusable, and thy value is ten thousand dinars!’ So he told her owner that she would not accept of Reshideddin, and he said, ‘Ask her of another.’ Thereupon another man came forward and said, ‘I will take her at the same price.’ She looked at him and seeing that his beard was dyed, said, ‘What is this lewd and shameful fashion and blackening of the face of hoariness?’ And she made a great show of amazement and repeated the following verses:
