The Fisherman and the Jinni

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The Book of the Thousand Nights and a Night
Volume I
, translated by Richard Francis Burton
The Fisherman and the Jinni
This is the second top level tale told by Shahrazad herself in The Book of the Thousand Nights and a Night

The Book of the One Thousand and One Nights (Arabic: كتاب ألف ليلة وليلة‎ - kitāb 'alf layla wa-layla; Persian: هزار و یک شب - Hezār-o yek šab) is a collection of stories collected over many centuries by various authors, translators and scholars in various countries.

p.38[edit]

The Fisherman and the Jinni

It hath reached me, O auspicious King, that there was a fisherman well stricken in years who had a wife and three children, and withal was of poor condition. Now it was his custom to cast his net every day four times, and no more. On a day he went forth about noontide to the seashore, where he laid down his basket; and, tucking up his shirt and plunging into the water, made a cast with his net and waited till it settled to the bottom. Then he gathered the cords together and haled away at it, but found it weighty. And however much he drew it landwards, he could not pull it up; so he carried the ends ashore and drove a stake into the ground and made the net fast to it. Then he stripped and dived into the water all about the net, and left not off working hard until he had brought it up. He rejoiced thereat and, donning his clothes, went to the net, when he found in it a dead jackass which had torn the meshes. Now when he saw it, he exclaimed in his grief, "There is no Majesty and there is no Might save in Allah the Glorious, the Great!" Then quoth he, "This is a strange manner of daily bread;" and he began reciting in extempore verse:—

   O toiler through the glooms of night in peril and in pain, ❋
     Thy toiling stint for daily bread comes not by might and main!
   Seest thou not the fisher seek afloat upon the sea ❋
     His bread, while glimmer stars of night as set in tangled skein?
   Anon he plungeth in despite the buffet of the waves, ❋
     The while to sight the bellying net his eager glances strain,
   Till joying at the night's success, a fish he bringeth home ❋
     Whose gullet by the hook of Fate was caught and cut in twain.
   When buys that fish of him a man who spent the hours of night ❋
     Reckless of cold and wet and gloom in ease and comfort fain,
   Laud to the Lord who gives to this, to that denies, his wishes ❋
     And dooms one toil and catch the prey and other eat the fishes.[1]

Then quoth he, "Up and to it; I am sure of His beneficence, Inshallah!" So he continued:—

   When thou art seized of Evil Fate, assume ❋
     The noble soul's long-suffering: 'tis thy best:
   Complain not to the creature; this be 'plaint ❋
     From one most Ruthful to the ruthlessest.


1^  Here, as in other places, I have not preserved the monorhyme, but have ended like the English sonnet with a couplet; as a rule the last two lines contain a "Husn makta'" or climax.

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The fisherman, when he had looked at the dead ass, got it free of the toils and wrung out and spread his net; Then he plunged into the sea, saying, "In Allah's name!" and made a cast and pulled at it, but it grew heavy and settled down more firmly than the first time. Now he thought that there were fish in it, and he made it fast and, doffing his clothes, went into the water, and dived and haled until he drew it up upon dry land. Then found he in it a large earthen pitcher which was full of sand and mud, and seeing this, he was greatly troubled and began repeating these verses[2]:—

   Forbear, O troubles of the world, ❋
     And pardon an ye nill forbear:
   I went to seek my daily bread ❋
     I find that breadless I must fare:
   For neither handcraft brings me aught ❋
     Nor Fate allots to me a share:
   How many fools the Pleiads reach ❋
     While darkness whelms the wise and ware.

So he prayed pardon of Allah and, throwing away the jar, wrung his net and cleansed it and returned to the sea the third time to cast his net, and waited till it had sunk. Then he pulled at it and found therein potsherds and broken glass; whereupon he began to speak these verses:—

   He is to thee that daily bread thou canst nor loose nor bind ❋
     Nor pen nor writ avail thee aught thy daily bread to find:
   For joy and daily bread are what Fate deigneth to allow; ❋
     This soil is sad and sterile ground, while that makes glad the hind.
   The shafts of Time and Life bear down full many a man of worth ❋
     While bearing up to high degree wights of ignoble mind.
   So come thou, Death! for verily life is not worth a straw ❋
     When low the falcon falls withal the mallard wings the wind:
   No wonder 'tis thou seest how the great of soul and mind ❋
     Are poor, and many a losel carle to height of luck designed.
   This bird shall overfly the world from east to furthest west ❋
     And that shall win her every wish though ne'er she leave the nest.

Then, raising his eyes heavenward, he said: "O my God![3] verily


2^  Lit. "he began to say (or speak) poetry," such improvising being still common amongst the Badawin as I shall afterwards note. And although Mohammed severely censured profane poets, who "rove as bereft of their senses through every valley" and were directly inspired by devils (Koran xxvi.), it is not a little curious to note that he himself spoke in "Rajaz" (which see) and that the four first Caliphs all "spoke poetry." In early ages the verse would not be written, if written at all, till after the maker's death. I translate "inshád" by "versifying" or "repeating" or "reciting," leaving it doubtful if the composition be or be not original. In places, however, it is clearly improvised and then as a rule it is model doggrel.
3^  Arab. "Allahumma"=Yá Allah (O Allah) but with emphasis; the Fath being a substitute for the voc. part. Some connect it with the Heb. "Alihím," but that fancy is not Arab. In Al-Hariri and the rhetoricians it sometimes means to be sure; of course; unless indeed; unless possibly = Greek νὴ δία.

p.40[edit]

Thou wottest that I cast not my net each day save four times;[4] the third is done and as yet Thou hast vouchsafed me nothing. So this time, O my God, deign give me my daily bread.["] Then, having called on Allah's name,[5] he again threw his net and waited its sinking and settling, whereupon he haled at it but could not draw it in for that it was entangled at the bottom. He cried out in his vexation, "There is no Majesty and there is no Might save in Allah!" and he began reciting:

   "Fie on this wretched world, an so it be ❋
     I must be whelmed by grief and misery.
   Tho' gladsome be man's lot when dawns the morn ❋
     He drains the cup of woe ere eve he see.
   Yet was I one of whom the world when asked ❋
     "Whose lot is happiest?" would say, "'Tis he!"

Thereupon he stripped and, diving down to the net, busied himself with it till it came to land. Then he opened the meshes and found therein a cucumber-shaped jar of yellow copper,[6] evidently full of something, whose mouth was made fast with a leaden cap stamped with the seal ring of our Lord Sulayman son of David (Allah accept the twain!). Seeing this, the Fisherman rejoiced and said, "If I sell it in the brass bazaar, 'tis worth ten golden dinars." He shook it and finding it heavy, continued: "Would to Heaven I knew what is herein. But I must and will open it and look to its contents and store it in my bag and sell it in the brass-market." And taking out a knife, he worked at the lead till he had loosened it from the jar; then he laid the cup on the ground and shook the vase to pour out whatever might be inside. He found nothing in it, whereat he marveled with an exceeding marvel. But presently there came forth from the jar a smoke which spired heavenward into æther (whereat he again marveled with mighty marvel), and which trailed along earth's surface till presently, having reached its full height, the thick vapor condensed, and


4^  Probably in consequence of a vow. These superstitious practices, which have many a parallel amongst ourselves, are not confined to the lower orders in the East.
5^  i.e., saying "Bismillah!" the pious ejaculation which should precede every act. In Boccaccio (viii., 9) it is "remembering Iddio e' Santí."
6^  Arab. Nahás asfar = brass, opposed to "Nahás" and "Nahás ahmar," = copper.

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became an Ifrit huge of bulk, whose crest touched the clouds while his feet were on the ground. His head was as a dome, his hands like pitchforks, his legs long as masts, and his mouth big as a cave. His teeth were like large stones, his nostrils ewers, his eyes two lamps, and his look was fierce and lowering. Now when the fisherman saw the Ifrit, his side muscles quivered, his teeth chattered, his spittle dried up, and he became blind about what to do. Upon this the Ifrit looked at him and cried, "There is no god but the God, and Sulayman is the prophet of God;" presently adding, "O Apostle of Allah, slay me not; never again will I gainsay thee in word nor sin against thee in deed."[7] Quoth the Fisherman, "O Márid,[8] diddest thou say Sulayman the Apostle of Allah; and Sulayman is dead some thousand and eight hundred years ago,[9] and we are now in the last days of the world! What is thy story, and what is thy account of thyself, and what is the cause of thy entering into this cucurbit?" Now when the Evil Spirit heard the words of the Fisherman, quoth he; "There is no god but the God: be of good cheer, 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![10] 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 retribu-


7^  This alludes to the legend of Sakhr al-Jinni, a famous fiend cast by Solomon Davidson into Lake Tiberias whose storms make it a suitable place. Hence the "Bottle imp," a world-wide fiction of folk-lore: we shall find it in the "Book of Sindibad," and I need hardly remind the reader of Le Sage's "Diable Boiteux," borrowed from "El Diablo Cojuelo," the Spanish novel by Luiz Velez de Guevara.
8^  Márid (lit. "contumacious" from the Heb. root Marad to rebel, whence "Nimrod" in late Semitic) is one of the tribes of the Jinn, generally but not always hostile to man. His female is "Máridah."
9^  As Solomon began to reign (according to vulgar chronometry) in B.C. 1015, the text would place the tale circ. A.D. 785, = A.H. 169. But we can lay no stress on this date which may be merely fanciful. Professor Tawney very justly compares this Moslem Solomon with the Hindu King, Vikramáditya, who ruled over the seven divisions of the world and who had as many devils to serve him as he wanted.
10^  Arab. "Yá Ba'íd:" a euphemism here adopted to prevent using grossly abusive language. Others will occur in the course of these pages.

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tion?" Quoth the Ifrit, "Hear my story, O Fisherman!" And he answered, "Say on, and be brief in thy sayinig, for of very sooth my life breath is in my nostrils."[11] 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;[12] 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 cucurbit[13] 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 forever 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 fulfill 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!


11^  i. e. about to fly out; "My heart is in my mouth." The Fisherman speaks with the dry humour of a Fellah.
12^  "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.), i.e. who new the Ineffable Name of Allah. See the manifest descendant of the Talmudic-Koranic fiction in the "Tale of the Emperor Jovinian" (No. lix.) of the Gesta Romanorum, the most popular book of mediæval Europe composed in England (or Germany) about the end of the thirteenth century.
13^  Arab. "Kumkam," a gourd-shaped bottle of metal, china or glass, still used for sprinkling scents. Lane gives an illustration (chapt. viii., Mod. Egypt.).

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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 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.[14]

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."[15] 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.


14^  Arab. meaning "the Mother of Amir," a nickname for the hyena, which bites the hand that feeds it.
15^  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.

p.44[edit]

Now when it was the Fourth Night,

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 shook[16] 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 sea[17] 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 Sulayman'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


16^  The Mesmerist will notice this shudder which is familiar to him as preceding the "magnetic" trance.
17^  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.

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King Yúnán with the sage Dúbán."[18] "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

18^  In the Bul. Edit. "Ruyán," evidently a clerical error. The name is fanciful not significant.

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[story resumed]

Now I would have thee know, O Ifrit, that if King Yunan had spared the Sage Duban, Allah would have spared him; but he refused so to do and decreed to do him dead, wherefore Allah slew him; and thou too, O Ifrit, if thou hadst spared me, Allah would have spared thee.


And Shahrazad perceived the dawn of day and ceased saying her permitted say: then quoth Dunyazad, "O my sister, how pleasant is thy tale and how tasteful; how sweet, and how grateful!" She replied, "And where is this compared with what I could tell thee this coming night, if I live and the King spare me?" Said the King in himself, "By Allah, I will not slay her until I hear the rest of her story, for truly it is wondrous." They rested that night in mutual embrace until dawn: then the King went forth to his Darbar; the Wazirs and troops came in and the audience-hall was crowded; so the King gave orders and judged and appointed and deposed and bade and forbade the rest of that day, when the court broke up, and King Shahryar entered his palace.

Now when it was the Sixth Night,

Her sister, Dunyazad, said to her,"Pray finish for us thy story;" and she answered, "I will if the King give me leave." "Say on," quoth the King. And she continued:--


It hath reached me, O auspicious King, that when the Fisherman said to the Ifrit, "If thou hadst spared me I would have spared thee, but nothing would satisfy thee save my death, so now I will do thee die by hurling thee into this sea." Then the Marid roared aloud and cried: "Allah upon thee, O Fisherman

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don't! Spare me, and pardon my past doings; and, as I have been tyrannous, so be thou generous, for it is said among sayings that go current:—O thou who doest good to him who hath done thee evil, suffice for the ill-doer his ill deeds, and do not deal with me as did Umamah to 'Atikah."[19] Asked the fisherman, "And what was their case?" And the Ifrit answered, "This is not the time for story-telling and I in this prison, but set me free and I will tell thee the tale." Quoth the Fisherman: "Leave this language: there is no help but that thou be thrown back into the sea, nor is there any way for thy getting out of it forever and ever. Vainly I placed myself under thy protection,[20] and I humbled myself to thee with weeping, while thou soughtest only to slay me, who had done thee no injury deserving this at thy hands; nay, so far from injuring thee by any evil act, I worked thee naught but weal in releasing thee from that jail of thine. Now I knew thee to be an evil-doer when thou diddest to me what thou didst, and know, that when I have cast thee back into this sea, I will warn whosoever may fish thee up of what hath befallen me with thee, and I will advise him to toss thee back again; so shalt thou abide here under these waters till the End of Time shall make an end of thee." But the Ifrit cried aloud, "Set me free; this is a noble occasion for generosity, and I make covenant with thee and vow never to do thee hurt and harm; nay, I will help thee to what shall put thee out of want." The Fisherman accepted his promises on both conditions, not to trouble him as before, but on the contrary to do him service; and after making firm the plight and swearing him a solemn oath by Allah Most Highest, he opened the cucurbit. Thereupon the pillar of smoke rose up till all of it was fully out; then it thickened and once more became an Ifrit of hideous presence, who forthright administered a kick to the bottle and sent it flying into the sea. The Fisherman, seeing how the cucurbit was treated and making sure of his own death, piddled in his clothes and said to himself, "This promiseth badly;" but he fortified his heart, and cried, "O Ifrit, Allah hath said[21]:—Perform your covenant; for the performance of your covenant shall be


19^  The tale of these two women is now forgotten.
20^  Arab. "Atadakhkhal". When danger threatens it is customary to seize a man's skirt and cry "Dakhíl-ak!" ( = under thy protection). Among noble tribes the Badawi thus invoked will defend the stranger with his life. Foreigners have brought themselves into contempt by thus applying to women or to mere youths.
21^  The formula of quoting from the Koran.

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inquired into hereafter. Thou hast made a vow to me and hast sworn an oath not to play me false lest Allah play thee false, for verily he is a jealous God who respiteth the sinner, but letteth him not escape. I say to thee as said the Sage Duban to King Yunan, "Spare me so Allah may spare thee!" The Ifrit burst into laughter and stalked away, saying to the Fisherman, "Follow me;" and the man paced after him at a safe distance (for he was not assured of escape) till they had passed round the suburbs of the city. Thence they struck into the uncultivated grounds, and crossing them descended into a broad wilderness, and lo! in the midst of it stood a mountain-tarn. The Ifrit waded in to the middle and again cried, "Follow me;" and when this was done he took his stand in the center and bade the man cast his net and catch his fish. The Fisherman looked into the water and was much astonished to see therein vari-coloured fishes, white and red, blue and yellow; however he cast his net and, hauling it in, saw that he had netted four fishes, one of each colour. Thereat he rejoiced greatly, and more when the Ifrit said to him, "Carry these to the Sultan and set them in his presence; then he will give thee what shall make thee a wealthy man; and now accept my excuse, for by Allah at this time I wot none other way of benefiting thee, inasmuch I have lain in this sea eighteen hundred years and have not seen the face of the world save within this hour. But I would not have thee fish here save once a day." The Ifrit then gave him Godspeed, saying, "Allah grant we meet again;"[22] and struck the earth with one foot, whereupon the ground clove asunder and swallowed him up. The Fisherman, much marvelling at what had happened to him with the Ifrit, took the fish and made for the city; and as soon as he reached home he filled an earthen bowl with water and therein threw the fish, which began to struggle and wriggle about. Then he bore off the bowl upon his head and, repairing to the King's palace (even as the Ifrit had bidden him) laid the fish before the presence; and the King wondered with exceeding wonder at the sight, for never in his lifetime had he seen fishes like these in quality or in conformation. So he said, "Give those fish to the stranger slave-girl who now cooketh


22^  Lit. "Allah not desolate me" (by thine absence). This is still a popular phrase - Lá tawáhishná = Do not make me desolate, i.e. by staying away too long; and friends meeting after a term of days exclaim "Auhashtani!"=thou hast made me desolate, Je suis désolé.

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for us," meaning the bondmaiden whom the King of Roum had sent to him only three days before, so that he had not yet made trial of her talents in the dressing of meat. Thereupon the Wazir carried the fish to the cook and bade her fry them,[23] saying, "O damsel, the King sendeth this say to thee:—I have not treasured thee, O tear o' me! save for stress-time of me; approve, then, to us this day thy delicate handiwork and thy savory cooking; for this dish of fish is a present sent to the Sultan and evidently a rarity." The Wazir, after he had carefully charged her, returned to the King, who commanded him to give the Fisherman four hundred dinars: he gave them accordingly, and the man took them to his bosom and ran off home stumbling and falling and rising again and deeming the whole thing to be a dream. However, he bought for his family all they wanted and lastly he went to his wife in huge joy and gladness. So far concerning him; but as regards the cookmaid, she took the fish and cleansed them and set them in the frying-pan, basting them with oil till one side was dressed. Then she turned them over and, behold, the kitchen wall clave asunder, and therefrom came a young lady, fair of form, oval of face, perfect in grace, with eyelids which Kohl-lines enchase.[24] Her dress was a silken head-kerchief fringed and tasseled with blue: a large ring hung from either ear; a pair of bracelets adorned her wrists; rings with bezels of priceless gems were on her fingers; and she hent in hand a long rod of rattan-cane which she thrust into the frying pan, saying, "O fish! O fish! Be ye constant to your convenant?" When the cookmaiden saw this apparition she swooned away. The young lady repeated her words a second time and a third time, and at last the fishes raised their heads from the pan, and saying in articulate speech "Yes! Yes!" began with one voice to recite:—

   Come back and so will I! Keep faith and so will I! ❋
     And if ye fain forsake, I'll requite till quits we cry!


23^  Charming simplicity of manners when the Prime Minister carries the fish (shade of Vattel!) to the cookmaid. The "Gesta Romanorum" is nowhere more naïve.
24^  Arab. "Kahílat al-taraf" = lit. eyelids lined with Kohl; and figuratively "with black lashes and languorous look." This is a phrase which frequently occurs in The Nights and which, as will appear, applies to the "lower animals" as well as to men. Moslems in Central Africa apply Kohl not to the thickness of the eye-lid but upon both outer lids, fixing it with some greasy substance. The peculiar Egyptian (and Syrian) eye with its thick fringes of jet-black lashes, looking like lines of black drawn with soot, easily suggests the simile. In England I have seen the same appearance amongst miners fresh from the colliery.

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After this the young lady upset the frying pan and went forth by the way she came in and the kitchen wall closed upon her. When the cook-maiden recovered from her fainting-fit, she saw the four fishes charred black as charcoal, and crying out, "His staff brake in his first bout,"[25] she again fell swooning to the ground. Whilst she was in this case the Wazir came for the fish, and looking upon her as insensible she lay, not knowing Sunday from Thursday, shoved her with his foot and said, "Bring the fish for the Sultan!" Thereupon, recovering from her fainting fit, she wept and informed him of her case and all that had befallen her. The Wazir marvelled greatly and exclaiming, "This is none other than a right strange matter!", he sent after the Fisherman and said to him, "Thou, O Fisherman, must needs fetch us four fishes like those thou broughtest before." Thereupon the man repaired to the tarn and cast his net; and when he landed it, lo! four fishes were therein exactly like the first. These he at once carried to the Wazir, who went in with them to the cookmaiden and said, "Up with thee and fry these in my presence, that I may see this business." The damsel arose and cleansed the fish, and set them in the frying-pan over the fire; however they remained there but a little while ere the wall clave asunder and the young lady appeared, clad as before and holding in hand the wand which she again thrust into the frying-pan, saying, "O fish! O fish! be ye constant to your olden convenant?" And behold, the fish lifted their heads and repeated "Yes! Yes!" and recited this couplet:

   Come back and so will I! Keep faith and so will I! ❋
     But if ye fain forsake, I'll requite till quits we cry!


And Shahrazad perceived the dawn of day and ceased saying her permitted say.

Now when it was the Seventh Night,

She continued,


It hath reached me, O auspicious King, that when the fishes spoke, and the young lady upset the frying pan with her rod, and went forth by the way she came and the wall closed up, the Wazir cried out, "This is a thing not to be hidden from the King." So he went and told him what had happened, whereupon quoth the King, "There is no help for it but that I see this


25^  Of course applying to her own case.

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with mine own eyes." Then he sent for the Fisherman and commanded him to bring four other fish like the first and to take with him three men as witnesses. The Fisherman at once brought the fish; and the King, after ordering them to give him four hundred gold pieces, turned to the Wazir and said, "Up, and fry me the fishes here before me!" The Minister, replying, "To hear is to obey," bade bring the frying-pan, threw therein the cleansed fish, and set it over the fire; when lo! the wall clave asunder, and out burst a black slave like a huge rock or a remnant of the tribe Ad[26] bearing in hand a branch of a green tree; and he cried in loud and terrible tones, "O fish! O fish! be ye all constant to your antique convenant?" Whereupon the fishes lifted their heads from the frying-pan and said, "Yes! Yes! we be true to our vow;" and they again recited the couplet:

   "Come back and so will I! Keep faith and so will I! ❋
     But if ye fain forsake, I'll requite till quits we cry!"

Then the huge blackamoor approached the frying pan and upset it with the branch and went forth by the way he came in. When he vanished from their sight the King inspected the fish; and finding them all charred black as charcoal, was utterly bewildered and said to the Wazir, "Verily this is a matter whereanent silence cannot be kept, and as for the fishes, assuredly some marvelous adventure connects with them." So he bade bring the Fisherman and asked him, saying "Fie on thee, fellow! Whence come these fishes?" and he answered, "From a tarn between four heights lying behind this mountain which is in sight of thy city.["] Quoth the King, "How many days' march?" Quoth he, "O our Lord the Sultan, a walk of half hour." The King wondered, and straight-way ordering his men to march and horsemen to mount, led off the Fisherman, who went before as guide, privily damning the Ifrit. They fared on till they had climbed the mountain and descended unto a great desert which they had never seen during all their lives; and the Sultan and his merry men marvelled much at the wold set in the midst of four mountains, and the tarn and its fishes of four colours, red and white, yellow and blue. The King stood fixed to the spot in wonderment and asked his troops and all present, "Hath anyone among you ever seen this piece of


26^  Prehistoric Arabs who measured from 60 to 100 cubits high: Koran, chaps. xxvi., etc. They will often be mentioned in The Nights.

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water before now?" And all made answer, "O King of the age, never did we set eyes upon it during all our days." They also questioned the oldest inhabitants they met, men well stricken in years, but they replied, each and every, "A lakelet like this we never saw in this place." Thereupon quoth the King, "By Allah I will neither return to my capital nor sit upon the throne of my forebears till I learn the truth about this tarn and the fish therein." He then ordered his men to dismount and bivouac all around the mountain; which they did; and summoning his Wazir, a Minister of much experience, sagacious, of penetrating wit and well versed in affairs, said to him, "'Tis in my mind to do a certain thing, whereof I will inform thee; my heart telleth me to fare forth alone this night and root out the mystery of this tarn and its fishes. Do thou take thy scat at my tent-door, and say to the Emirs and Wazirs, the Nabobs and the Chamberlains, in fine, to all who ask thee:—The Sultan is ill at ease, and he hath ordered me to refuse all admittance;[27] and be careful thou let none know my design." And the Wazir could not oppose him. Then the King changed his dress and ornaments and, slinging his sword over his shoulder, took a path which led up one of the mountains and marched for the rest of the night till morning dawned; nor did he cease wayfaring till the heat was too much for him. After his long walk he rested for a while, and then resumed his march and fared on through the second night till dawn, when suddenly there appeared a black point in the far distance. Hereat he rejoiced and said to himself, "Haply someone here shall acquaint me with the mystery of the tarn and its fishes." Presently, drawing near the dark object he found it a palace built of swart stone plated with iron; and while one leaf of the gate stood wide open, the other was shut. The King's spirits rose high as he stood


27^  Arab. "Dastúr" (from Persian) = leave, permission. The word has two meanings (see Burckhardt, Arab. Prov. No. 609) and is much used, e.g. before walking up stairs or entering a room where strange women might be met. So "Tarík" = Clear the way (Pilgrimage, iii., 319). The old Persian occupation of Egypt, not to speak of the Persian-speaking Circassians and other rulers has left many such traces in popular language. One of them is that horror of travellers - "Bakhshísh" pron. bakh-sheesh and shortened to shísh from the Pers. "bakhshish." Our "Christmas box" has been most unnecessarily derived from the same, despite our reading: –
Gladly the boy, with Christmas box in hand.
And, as will be seen, Persians have bequeathed to the outer world worse things than bad language, e.g. heresy and sodomy.

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before the gate and rapped a light rap; but hearing no answer he knocked a second knock and a third; yet there came no sign. Then he knocked his loudest but still no answer, so he said, "Doubtless 'tis empty." Thereupon he mustered up resolution, and boldly walked through the main gate into the great hall and there cried out aloud, "Holla, ye people of the palace! I am a stranger and a wayfarer; have you aught here of victual?" He repeated his cry a second time and a third, but still there came no reply; so strengthening his heart and making up his mind he stalked through the vestibule into the very middle of the palace, and found no man in it. Yet it was furnished with silken stuffs gold-starred; and the hangings were let down over the door-ways. In the midst was a spacious court off which sat four open saloons each with its raised daïs, saloon facing saloon; a canopy shaded the court and in the centre was a jetting fount with four figures of lions made of red gold, spouting from their mouths water clear as pearls and diaphanous gems. Round about the palace birds were let loose, and over it stretched a net of golden wire, hindering them from flying off; in brief there was everything but human beings. The King marvelled mightily thereat, yet felt he sad at heart for that he saw no one to give him an account of the waste and its tarn, the fishes, the mountains and the palace itself. Presently as he sat between the doors in deep thought behold, there came a voice of lament, as from a heart grief-spent, and he heard the voice chanting these verses:—

   I hid what I endured of him[28] and yet it came to light, ❋
     And nightly sleep mine eyelids fled and changed to sleepless night;
   O world! O Fate! Withhold thy hand and cease thy hurt and harm ❋
     Look and behold my hapless sprite in dolour and affright:
   Wilt ne'er show ruth to highborn youth who lost him on the way ❋
     Of Love, and fell from wealth and fame to lowest basest wight?
   Jealous of Zephyr's breath was I as on your form he breathed, ❋
     But whenas Destiny descends she blindeth human sight,[29]
   What shall the hapless archer do who when he fronts his foe ❋
     And bends his bow to shoot the shaft shall find his string undight?
   When cark and care so heavy bear on youth[30] of generous soul ❋
     How shall he 'scape his lot and where from Fate his place of flight?"


28^  He speaks of his wife, but euphemistically in the masculine.
29^  A popular saying throughout Al-Islam.
30^  Arab. "Fata": lit.=a youth; a generous man, one of noble mind (as youth-tide should be). It corresponds with the Lat. "vir," and has much the meaning of the Ital. "Giovane," the Germ. "Junker" and our "gentleman."

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Now when the Sultan heard the mournful voice he sprang to his feet; and, following the sound, found a curtain let down over a chamber-door. He raised it and saw behind it a young man sitting upon a couch about a cubit above the ground; and he fair to the sight, a well shaped wight, with eloquence dight; his forehead was flower-white, his cheek rosy bright, and a mole on his cheek-breadth like an ambergris-mite, even as the poet doth indite:—

   A youth slim-waisted from whose locks and brow ❋
     The world in blackness and in light is set.
   Throughout Creation's round no fairer show ❋
     No rarer sight thine eye hath ever met:
   A nut-brown mole sits throned upon a cheek ❋
     Of rosiest red beneath an eye of jet.[31]

The King rejoiced and saluted him, but he remained sitting in his caftan of silken stuff purfled with Egyptian gold and his crown studded with gems of sorts; but his face was sad with the traces of sorrow. He returned the royal salute in most courteous wise adding, "O my lord, thy dignity demandeth my rising to thee; and my sole excuse is to crave thy pardon."[32] Quoth the King, "Thou art excused, O youth; so look upon me as thy guest come hither on an especial object. I would thou acquaint me with the secrets of this tarn and its fishes and of this palace and thy loneliness therein and the cause of thy groaning and wailing." When the young man heard these words he wept with sore weeping;[33] till his bosom was drenched with tears and began reciting:—

   Say him who careless sleeps what while the shaft of Fortune flies ❋
     How many doth this shifting world lay low and raise to rise?
   Although thine eye be sealed in sleep, sleep not th' Almighty's eyes ❋
     And who hath found Time ever fair, or Fate in constant guise?

Then he sighed a long-fetched sigh and recited:--

   Confide thy case to Him, the Lord who made mankind; ❋
     Quit cark and care and cultivate content of mind;
   Ask not the Past or how or why it came to pass: ❋
     All human things by Fate and Destiny were designed!


31^  From the Bul. Edit.
32^  The vagueness of his statement is euphemistic.
33^  This readiness of shedding tears contrasts strongly with the external stoicism of modern civilization; but it is true to Arab character, and Easterns, like the heroes of Homer and Italians of Boccacio, are not ashamed of what we look upon as the result of feminine hysteria - "a good cry."

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The King marveled and asked him, "What maketh thee weep, O young man?" and he answered, "How should I not weep, when this is my case!" Thereupon he put out his hand and raised the skirt of his garment, when lo! the lower half of him appeared stone down to his feet while from his navel to the hair of his head he was man. The King, seeing this his plight, grieved with sore grief and of his compassion cried, "Alack and well-away! in very sooth, O youth, thou heapest sorrow upon my sorrow. I was minded to ask thee the mystery of the fishes only: whereas now I am concerned to learn thy story as well as theirs. But there is no Majesty and there is no Might save in Allah, the Glorious, the Great![34] Lose no time, O youth, but tell me forthright thy whole tale." Quoth he, "Lend me thine ears, thy sight, and thine insight;" and quoth the King, "All are at thy service!" Thereupon the youth began, "Right wondrous and marvelous is my case and that of these fishes; and were it graven with gravers upon the eye-corners it were a warner to whoso would be warned." "How is that?" asked the King, and the young man began to tell

The Tale of the Ensorcelled Prince

34^  The formula (constantly used by Moslems) here denotes displeasure, doubt how to act and so forth. Pronounce, "Lá haula wa lá kuwwata illá bi 'lláhi 'l-Aliyyi 'l-Azim." As a rule mistakes are marvellous: Mandeville (chapt. xii.) for "Lá iláha illa 'lláhu wa Muhammadun Rasúlu 'llah" writes "La ellec sila, Machomete rores alla." The former (lá haula, etc.), on account of the four peculiar Arabic letters, is everywhere pronounced differently; and the exclamation is called "Haulak" or "Haukal."

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[story resumed]

After this the Sultan turned towards the young Prince and said, "O youth, thou hast removed one grief only to add another grief; but now, O my friend, where is she; and where is the mausoleum wherein lieth the wounded slave?" "The slave lieth under yon dome," quoth the young man, "and she sitteth in the chamber fronting yonder door. And every day at sunrise she cometh forth, and first strippeth me, and whippeth me with an hundred strokes of the leathern scourge, and I weep and shriek; but there is no

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power of motion in my lower limbs to keep her off me. After ending her tormenting me she visiteth the slave, bringing him wine and boiled meats. And to-morrow at an early hour she will be here." Quoth the King, "By Allah, O youth, I will as suredly do thee a good deed which the world shall not willingly let die, and an act of derring-do which shall be chronicled long after I am dead and gone by." Then the King sat him by the side of the young Prince and talked till nightfall, when he lay down and slept; but, as soon as the false dawn[35] showed, he arose and doffing his outer garments[36] bared his blade and hastened to the place wherein lay the slave. Then was he ware of lighted candles and lamps, and the perfume of incenses and unguents; and, directed by these, he made for the slave and struck him one stroke killing him on the spot: after which he lifted him on his back and threw him into a well that was in the palace. Presentry he returned and, donning the slave's gear, lay down at length within the mausoleum with the drawn sword laid close to and along his side. After an hour or so the accursed witch came; and, first going to her husband, she stripped off his clothes and, taking a whip, flogged him cruelly while he cried out, "Ah! enough for me the case I am in! take pity on me, O my cousin!" But she replied, "Didst thou take pity on me and spare the life of my true love on whom I doated?" Then she drew the cilice over his raw and bleeding skin and threw the robe upon all and went down to the slave with a goblet of wine and a bowl of meat-broth in her hands. She entered under the dome weeping and wailing, "Well-away!" and crying, "O my lord! speak a word to me! O my master! talk awhile with me!" and began to recite these couplets.--

   How long this harshness, this unlove, shall bide? ❋
     Suffice thee not tear-floods thou hast espied?
   Thou dost prolong our parting purposely ❋
     And if wouldst please my foe, thou'rt satisfied!

Then she wept again and said, "O my lord! speak to me, talk with me!" The King lowered his voice and, twisting his tongue, spoke


35^  The gleam (zodiacal light) preceding the true dawn; the Persians call the former Subh-i-kázib (false or lying dawn) opposed to Subh-i-sádik (true dawn) and suppose that it is caused by the sun shining through a hole in the world-encircling Mount Kaf.
36^  So the Heb. "Arún" = naked, means wearing the lower robe only; = our "in his shirt."

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after the fashion of the blackamoors and said "'lack! 'lack! there be no Ma'esty and there be no Might save in Allauh, the Gloriose, the Greät!" Now when she heard these words she shouted for joy, and fell to the ground fainting; and when her senses returned she asked, "O my lord, can it be true that thou hast power of speech?" and the King making his voice small and faint answered, "O my cuss! dost thou deserve that I talk to thee and speak with thee?" "Why and wherefore?" rejoined she; and he replied "The why is that all the livelong day thou tormentest thy hubby; and he keeps calling on 'eaven for aid until sleep is strange to me even from evenin' till mawnin', and he prays and damns, cussing us two, me and thee, causing me disquiet and much bother: were this not so, I should long ago have got my health; and it is this which prevents my answering thee." Quoth she, "With thy leave I will release him from what spell is on him;" and quoth the King, "Release him and let's have some rest!" She cried, "To hear is to obey;" and, going from the cenotaph to the palace, she took a metal bowl and filled it with water and spake over it certain words which made the contents bubble and boil as a cauldron seetheth over the fire. With this she sprinkled her husband saying, "By virtue of the dread words I have spoken, if thou becamest thus by my spells, come forth out of that form into thine own former form." And lo and behold! the young man shook and trembled; then he rose to his feet and, rejoicing at his deliverance, cried aloud, "I testify that there is no god but the God, and in very truth Mohammed is His Apostle, whom Allah bless and keep!" Then she said to him, "Go forth and return not hither, for if thou do I will surely slay thee;" screaming these words in his face. So he went from between her hands; and she returned to the dome and, going down to the sepulchre, she said, "O my lord, come forth to me that I may look upon thee and thy goodliness!" The King replied in faint low words, "What[37] thing hast thou done? Thou hast rid me of the branch but not of the root." She asked, "O my darling! O my negroling! what is the root?" And he answered, "Fie on thee, O my cuss! The people of this city and of the four islands every night when it's half passed lift their heads from the tank in which thou hast turned them to fishes and cry to Heaven and call down its anger on me and thee; and this is the reason


37^  Here we have the vulgar Egyptian colloquialism "Aysh" (=Ayyu shayyin) for the classical "Má" = what.

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why my body's baulked from health. Go at once and set them free; then come to me and take my hand, and raise me up, for a little strength is already back in me." When she heard the King's words (and she still supposed him to be the slave) she cried joyously, O my master, on my head and on my eyes be thy commend, Bismillah[38]!" So she sprang to her feet and, full of joy and gladness, ran down to the tarn and took a little of its water n the palm of her hand--


And Shahrazad perceived the dawn of day and ceased to say her permitted say.

Now when it Was the Ninth Night,

She said,


It hath reached me, O auspicious King, that when the young woman, the sorceress, took in hand some of the tarn water and spake over it words not to be understood, the fishes lifted their heads and stood up on the instant like men, the spell on the people of the city having been removed. What was the lake again became a crowded capital; the bazars were thronged with folk who bought and sold; each citizen was occupied with his own calling and the four hills became islands as they were whilome. Then the young woman, that wicked sorceress, returned to the King and (still thinking he was the negro) said to him, O my love! stretch forth thy honoured hand that I may assist thee to rise." "Nearer to me," quoth the King in a faint and feigned tone. She came close as to embrace him when he took up the sword lying hid by his side and smote her across the breast, so that the point showed gleaming behind her back. Then he smote her a second time and cut her in twain and cast her to the ground in two halves. After which he fared forth and found the young man, now freed from the spell, awaiting him and gave him joy of his happy release while the Prince kissed his hand with abundant thanks. Quoth the King, "Wilt thou abide in this city or go with me to my capital?" Quoth the youth, "O King of the age, wottest thou not what journey is between thee and thy city?" "Two days and a half," answered he; whereupon said the other, "An thou be sleeping, O King, awake! Between thee and thy city is a year's march for a well girt walker, and thou haddest not come hither in two days and a half save that the city was under enchantment. And I, O King, will never part from thee; no, not


38^  "In the name of Allah!" here said before taking action.

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even for the twinkling of an eye." The King rejoiced at his words and said, "Thanks be to Allah who hath bestowed thee upon me! From this hour thou art my son and my only son, for that in all my life I have never been blessed with issue." Thereupon they embraced and joyed with exceeding great joy; and, reaching the palace, the Prince who had been spell-bound informed his lords and his grandees that he was about to visit the Holy Places as a pilgrim, and bade them get ready all things necessary for the occasion. The preparations lasted ten days, after which he set out with the Sultan, whose heart burned in yearning for his city whence he had been absent a whole twelvemonth. They journeyed with an escort of Mamelukes[39] carrying all manners of precious gifts and rarities, nor stinted they wayfaring day and night for a full year until they approached the Sultan's capital, and sent on messengers to announce their coming. Then the Wazir and the whole army came out to meet him in joy and gladness, for they had given up all hope of ever seeing their King; and the troops kissed the ground before him and wished him joy of his safety. He entered and took seat upon his throne and the Minister came before him and, when acquainted with all that had be fallen the young Prince, he congratulated him on his narrow escape. When order was restored throughout the land the King gave largesse to many of his people, and said to the Wazir, "Hither the Fisherman who brought us the fishes!" So he sent for the man who had been the first cause of the city and the citizens being delivered from enchantment and, when he came into the presence, the Sultan bestowed upon him a dress of honour, and questioned him of his condition and whether he had children. The Fisherman gave him to know that he had two daughters and a son, so the King sent for them and, taking one daughter to wife, gave the other to the young Prince and made the son his head-treasurer. Furthermore he invested his Wazir with the Sultanate


39^  Arab. "Mamlúk" (plur. Mamálik) lit. a chattel; and in The Nights a white slave trained to arms. The "Mameluke Beys" of Egypt were locally called the "Ghuzz" I use the onvenient word in its old popular sense;
'Tis sung, there's a valiant Mameluke
In foreign lands ycleped (Sir Luke)-
HUDIBRAS.
And hence, probably, Molière's "Mamamouchi"; and the modern French use "Mamaluc." See Savary's Letters, No. xl.

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of the City in the Black Islands whilome belonging to the young Prince, and dispatched with him the escort of fifty armed slaves together with dresses of honour for all the Emirs and Grandees. The Wazir kissed hands and fared forth on his way; while the Sultan and the Prince abode at home in all the solace and the delight of life; and the Fisherman became the richest man of his age, and his daughters wived with Kings, until death came to them. And yet, O King! this is not more wondrous than the story of

The Porter and the Three Ladies of Baghdad