One Thousand and One Nights, page 478
decay.
Exalted mayst thou be above th’ empyrean heaven of joy And may
God’s glory greater grow and more exalted aye!
“And indeed,” continued Adi, “this ode on the Prophet (may God bless and keep him!) is well known and to comment it would be tedious.” Quoth Omar, “Who is at the door?” “Among them is Omar ibn [Abi] Rebya the Cureishite,” answered Adi, and the Khalif said, “May God show him no favour neither quicken him! Was it not he who said … ?” And he recited the following verses:
Would God upon that bitterest day, when my death calls for me,
What’s ‘twixt thine excrement and blood I still may
smell of thee!
Yea, so but Selma in the dust my bedfellow may prove, Fair fall
it thee! In heaven or hell I reck not if it be.
“Except,” continued the Khalif, “he were the enemy of God, he had wished for her in this world, so he might after [repent and] return to righteous dealing. By Allah, he shall not come in to me! Who is at the door other than he?” Quoth Adi, “Jemil ben Mamer el Udhri is at the door;” and Omar said, “It is he who says in one of his odes” … [And he recited the following:]
Would we may live together and when we come to die, God grant the
death-sleep bring me within her tomb to lie!
For if “Her grave above her is levelled” it be said, Of life and
its continuance no jot indeed reck I.
“Away with him from me! Who is at the door?” “Kutheiyir Azzeh,” replied Adi, and Omar said, “It is he who says in one of his odes … “ [And he repeated the following verses:]
Some with religion themselves concern and make it their business
all; Sitting, they weep for the pains of hell and
still for mercy bawl!
If they could hearken to Azzeh’s speech, as I, I hearken to it,
They straight would humble themselves to her and prone
before her fall.
“Leave the mention of him. Who is at the door?” Quoth Adi, “El Akhwes el Ansari.” “God the Most High put him away and estrange him from His mercy!” cried Omar. “Is it not he who said, berhyming on a man of Medina his slave-girl, so she might outlive her master … ?” [And he repeated the following line:]
God [judge] betwixt me and her lord! Away With her he flees me and I follow aye.
“He shall not come in to me. Who is at the door, other than he?” “Heman ben Ghalib el Ferezdec,” answered Adi; and Omar said, “It is he who saith, glorying in adultery …” [And he repeated the following verses:]
The two girls let me down from fourscore fathoms’ height, As
swoops a hawk, with wings all open in full flight;
And when my feet trod earth, “Art slain, that we should fear,”
Quoth they, “or live, that we may hope again thy sight?”
“He shall not come in to me. Who is at the door, other than he?” “El Akhtel et Teghlibi,” answered Adi; and Omar said, “He is the unbeliever who says in his verse …” [And he repeated the following:]
Ramazan in my life ne’er I fasted, nor e’er Have I eaten of
flesh, save in public it were.
No exhorter am I to abstain from the fair, Nor to love Mecca’s
vale for my profit I care;
Nor, like others a little ere morning appear who bawl, “Come to
safety!” I stand up to prayer.
Nay, at daybreak I drink of the wind-freshened wine And prostrate
me instead in the dawn-whitened air.
“By Allah, he treadeth no carpet of mine! Who is at the door other than he?” “Jerir ibn el Khetefa,” answered Adi; and Omar said, “It is he who saith … “ [And he recited as follows:]
But for the spying of the eyes [ill-omened,] we had seen Wild
cattle’s eyes and antelopes’ tresses of sable sheen.
The huntress of th’ eyes by night came to me. “Turn in
peace,” [Quoth I to her;] “This is no time for visiting, I
ween.”
“If it must be and no help, admit Jerir.” So Adi went forth and admitted Jerir, who entered, saying:
He, who Mohammed sent, as prophet to mankind, Hath to a just
high-priest the Khalifate assigned.
His justice and his truth all creatures do embrace; The erring he
corrects and those of wandering mind.
I hope for present good [and bounty at thy hand,] For
souls of men are still to present good inclined.
Quoth Omar, “O Jerir, keep the fear of God before thine eyes and say nought but the truth.” And Jerir recited the following verses:
How many, in Yemameh, dishevelled widows plain! How many a
weakling orphan unsuccoured doth remain,
For whom is thy departure even as a father’s loss! To fly or
creep, like nestlings, alone, they strive in vain.
Now that the clouds have broken their promise to our hope, We
trust the Khalif’s bounty will stand to us for rain.
When the Khalif heard this, he said, “By Allah, O Jerir, Omar possesseth but a hundred dirhems.” [And he cried out to his servant, saying,] “Ho, boy! give them to him.” Moreover, he gave him the ornaments of his sword; and Jerir went forth to the [other] poets, who said to him, “What is behind thee?” And he answered, “A man who giveth to the poor and denieth the poets, and I am well-pleased with him.”
John Payne’s translation: detailed table of contents
EL HEJJAJ AND THE THREE YOUNG MEN.
They tell that El Hejjaj once commanded the Master of Police [of Bassora] to go round about [the city] by night, and whomsoever he found [abroad] after nightfall, that he should strike off his head. So he went round one night of the nights and came upon three youths staggering from side to side, and on them signs of [intoxication with] wine. So the officers laid hold of them and the captain of the watch said to them, “Who are ye that ye transgress the commandment of the [lieutenant of the] Commander of the Faithful and come abroad at this hour?” Quoth one of the youths, “I am the son of him to whom [all] necks abase themselves, alike the nose-pierced of them and the [bone-]breaker; they come to him in their own despite, abject and submissive, and he taketh of their wealth and of their blood.”
The master of police held his hand from him, saying, “Belike he is of the kinsmen of the Commander of the Faithful,” and said to the second, “Who art thou?” Quoth he, “I am the son of him whose rank time abaseth not, and if it descend one day, it will assuredly return [to its former height]; thou seest the folk [crowd] in troops to the light of his fire, some standing around it and some sitting.” So the master of the police refrained from slaying him and said to the third, “Who art thou?” Quoth he, “I am the son of him who plungeth through the ranks with his might and correcteth them with the sword, so that they stand straight; his feet are not loosed from the stirrup, whenas the horsemen on the day of battle are weary.” So the master of police held his hand from him also, saying, “Belike, he is the son of a champion of the Arabs.”
Then he kept them under guard, and when the morning morrowed, he referred their case to El Hejjaj, who caused bring them before him and enquiring into their affair, found that the first was the son of a barber-surgeon, the second of a [hot] bean-seller and the third of a weaver. So he marvelled at their readiness of speech and said to his session-mates, “Teach your sons deportment; for, by Allah, but for their ready wit, I had smitten off their heads!”
John Payne’s translation: detailed table of contents
HAROUN ER RESHID AND THE WOMAN OF THE BARMECIDES.
They tell that Haroun er Reshid was sitting one day to do away grievances, when there came up to him a woman and said to him, “O Commander of the Faithful, may God accomplish thine affair and cause thee rejoice in that which He hath given thee and increase thee in elevation! Indeed, thou hast done justice and wrought equitably.” Quoth the Khalif to those who were present with him, “Know ye what this woman meaneth by her saying?” And they answered, “Of a surety, she meaneth not otherwise than well, O Commander of the Faithful.” “Nay,” rejoined Haroun; “she purposeth only in this an imprecation against me. As for her saying, ‘God accomplish thine affair!’ she hath taken it from the saying of the poet, ‘When an affair is accomplished, its abatement beginneth. Beware of cessation, whenas it is said, “It is accomplished.”’ As for her saying ‘God cause thee rejoice in that which He hath given thee,’ she took it from the saying of God the Most High, ‘Till, whenas they rejoiced in that which they were given, we took them suddenly and lo, they were confounded!’ As for her saying, ‘God increase thee in elevation!’ she took it from the saying of the poet, ‘No bird flieth and riseth up on high, but, like as he flieth, he falleth.’ And as for her saying, ‘Indeed, thou hast done justice and wrought equitably,’ it is from the saying of the Most High, ‘[If ye deviate or lag behind or turn aside, verily, God of that which ye do is aware;’ and] ‘As for the transgressors,’ they are fuel for hell[-fire].”
Then he turned to the woman and said to her, “Is it not thus?” “Yes, O Commander of the Faithful,” answered she; and he said, “What prompted thee to this?” Quoth she, “Thou slewest my father and my mother and my kinsfolk and tookest their goods.” “Whom meanest thou?” asked the Khalif, and she replied, “I am of the house of Bermek.” Then said he to her, “As for the dead, they are of those who are past away, and it booteth not to speak of them; but, as for that which I took of wealth, it shall be restored to thee, yea, and more than it.” And he was bountiful to her to the utmost of munificence.
John Payne’s translation: detailed table of contents
THE TEN VIZIERS; OR THE HISTORY OF KING AZADBEKHT AND HIS SON.
There was once, of old days, a king of the kings, whose name was Azadbekht; his [capital] city was called Kuneim Mudoud and his kingdom extended to the confines of Seistan and from the frontiers of Hindustan to the sea He had ten viziers, who ordered his state and his dominion, and he was possessed of judgment and exceeding wisdom. One day he went forth with certain of his guards to the chase and fell in with an eunuch on horseback, holding in his hand the halter of a mule, which he led along. On the mule’s back was a litter of gold-inwoven brocade, garded about with an embroidered band set with gold and jewels, and over against the litter was a company of horsemen. When King Azadbekht saw this, he separated himself from his companions and making for the mule and the horsemen, questioned the latter, saying, “To whom belongeth this litter and what is therein?”. The eunuch answered, (for he knew not that he was King Azadbekht,) saying, “This litter belongeth to Isfehend, vizier to King Azadbekht, and therein is his daughter, whom he purposeth to marry to Zad Shah the King.”
As the eunuch was speaking with the king, behold, the damsel raised a corner of the curtain that shut in the litter, so she might look upon the speaker, and saw the king. When Azadbekht beheld her and noted her fashion and her loveliness (and indeed never set story-teller eyes on her like,) his soul inclined to her and she took hold upon his heart and he was ravished by her sight. So he said to the eunuch, “Turn the mule’s head and return, for I am King Azadbekht and I will marry her myself, for that Isfehend her father is my vizier and he will accept of this affair and it will not be grievous to him.” “O king,” answered the eunuch, “may God prolong thy continuance, have patience till I acquaint my lord her father, and thou shalt take her in the way of approof, for it befitteth thee not neither is it seemly unto thee that thou take her on this wise, seeing that it will be an affront to her father if thou take her without his knowledge.” Quoth Azadbekht, “I have not patience [to wait] till thou go to her father and return, and no dishonour will betide him, if I marry her.” “O my lord,” rejoined the eunuch, “nought that is done in haste is long of durance nor doth the heart rejoice therein; and indeed it behoveth thee not to take her on this foul wise. Whatsoever betideth thee, destroy not thyself with [undue] haste, for I know that her father’s breast will be straitened by this affair and this that thou dost will not profit thee.” But the king said, “Verily, Isfehend is [my boughten] servant and a slave of my slaves, and I reck not of her father, if he be vexed or pleased.” So saying, he drew the reins of the mule and carrying the damsel, whose name was Behrjaur, to his house, married her.
Meanwhile, the eunuch betook himself, he and the horsemen, to her father and said to him, “O my lord, the king is beholden to thee for many years’ service and thou hast not failed him a day of the days; and now, behold, he hath taken thy daughter against thy wish and without thy permission.” And he related to him what had passed and how the king had taken her by force. When Isfehend heard the eunuch’s story, he was exceeding wroth and assembling many troops, said to them, “Whenas the king was occupied with his women [and concerned not himself with the affairs of his kingdom], we took no reck of him; but now he putteth out his hand to our harem; wherefore methinketh we should do well to look us out a place, wherein we may have sanctuary.”
Then he wrote a letter to King Azadbekht, saying to him, “I am a servant of thy servants and a slave of thy slaves and my daughter is a handmaid at thy service, and may God the Most High prolong thy days and appoint thy times [to be] in delight and contentment! Indeed, I still went girded of the waist in thy service and in caring for the preservation of thy dominion and warding off thine enemies from thee; but now I abound yet more than before in zeal and watchfulness, for that I have taken this to charge upon myself, since my daughter is become thy wife.” And he despatched a messenger to the king with the letter and a present.
When the messenger came to King Azadbekht and he read the letter and the present was laid before him, he rejoiced with an exceeding joy and occupied himself with eating and drinking, hour after hour. But the chief Vizier of his Viziers came to him and said, “0 king, know that Isfehend the Vizier is thine enemy, for that his soul liketh not that which thou hast done with him, and the message that he hath sent thee [is a trick; so] rejoice thou not therein, neither be thou deluded by the sweetness of his words and the softness of his speech.” The king hearkened [not] to his Vizier’s speech, but made light of the matter and presently, [dismissing it from his thought], busied himself with that which he was about of eating and drinking and merrymaking and delight
Meanwhile, Isfehend the Vizier wrote a letter and despatched it to all the Amirs, acquainting them with that which had betided him with King Azadbekht and how he had taken his daughter by force and adding, “And indeed he will do with you more than he hath done with me.” When the letter reached the chiefs [of the people and troops], they all assembled together to Isfehend and said to him, “What is to do with him?” So he discovered to them the affair of his daughter and they all agreed, of one accord, that they should endeavour for the slaughter of the king and taking horse with their troops, set out, intending for him. Azadbekht knew not [of their design] till the noise [of the invasion] beset his capital city, when he said to his wife Behrjaur, “How shall we do?” And she answered, saying, “Thou knowest best and I am at thy commandment.” So he let bring two swift horses and bestrode one himself, whilst his wife mounted the other. Then they took what they might of gold and went forth, fleeing, in the night, to the desert of Kerman; what while Isfehend entered the city and made himself king.
Now King Azadbekht’s wife was big with child and the pains of labour took her in the mountain; so they alighted at the mountain-foot, by a spring of water, and she gave birth to a boy as he were the moon. Behrjaur his mother pulled off a gown of gold-inwoven brocade and wrapped the child therein, and they passed the night [in that place], what while she gave him suck till the morning. Then said the king to her, “We are hampered by this child and cannot abide here nor can we carry him with us; so methinks we were better leave him here and go, for Allah is able to send him one who shall take him and rear him.” So they wept over him exceeding sore and left him beside the spring, wrapped in the gown of brocade: then they laid at his head a thousand dinars in a bag and mounting their horses, departed, fleeing.
Now, by the ordinance of God the Most High, a company of thieves fell in upon a caravan hard by that mountain and made prize of that which was with them of merchandise. Then they betook themselves to the mountain, so they might share their booty, and looking at the foot thereof, espied the gown of brocade. So they descended, to see what it was, and finding the child wrapped therein and the gold laid at his head, marvelled and said, “Extolled be the perfection of God! By what wickedness cometh this child here?” Then they divided the money between them and the captain of the thieves took the boy and made him his son and fed him with sweet milk and dates, till he came to his house, when he appointed him a nurse, who should rear him.
Meanwhile, King Azadbekht and his wife stayed not in their flight till they came to [the court of] the King of Fars, whose name was Kutrou. When they presented themselves to him, he entreated them with honour and entertained them handsomely, and Azadbekht told him his story, first and last. So he gave him a great army and wealth galore and he abode with him some days, till he was rested, when he made ready with his host and setting out for his own dominions, waged war upon Isfehend and falling in upon the capital, defeated the rebel vizier and slew him. Then he entered the city and sat down on the throne of his kingship; and whenas he was rested and the kingdom was grown peaceful for him, he despatched messengers to the mountain aforesaid in quest of the child; but they returned and informed the king that they had not found him.
As time went on, the boy, the son of the king, grew up and fell to stopping the way with the thieves, and they used to carry him with them, whenas they went a-thieving. They sallied forth one day upon a caravan in the land of Seistan, and there were in that caravan strong and valiant men and with them merchandise galore. Now they had heard that in that land were thieves; so they gathered themselves together and made ready their arms and sent out spies, who returned and gave them news of the thieves. Accordingly, they prepared for battle, and when the robbers drew near the caravan, they fell in upon them and they fought a sore battle. At last the folk of the caravan overmastered the thieves, by dint of numbers, and slew some of them, whilst the others fled. Moreover they took the boy, the son of King Azadbekht, and seeing him as he were the moon, possessed of beauty and grace, brightfaced and comely of fashion, questioned him, saying, “Who is thy father, and how camest thou with these thieves?” And he answered, saying, “I am the son of the captain of the thieves.” So they took him and carried him to the capital of his father King Azadbekht
