so doing behold, I saw a falcon stoop upon a partridge and seize him;
but the partridge escaped from the seizer and, entering his nest, hid
himself there. The falcon followed apace and called out to him, saying,
"O imbecile, I saw thee an-hungered in the wold and took pity on thee;
so I picked up for thee some grain and took hold of thee that thou
mightest eat; but thou fleddest from me; and I wot not the cause of thy
flight, except it were to put upon me a slight. Come out, then, and take
the grain I have brought thee to eat and much good may it do thee, and
with thy health agree." When the partridge heard these words, he
believed and came out to him, whereupon the falcon struck his talons
into him and seized him. Cried the partridge, "Is this that which thou
toldest me thou hadst brought me from the wold, and whereof thou badest
me eat, saying:—Much good may it do thee, and with thy health agree?
Thou hast lied to me, and may Allah cause what thou eatest of my flesh
to be a killing poison in thy maw!" So when the falcon had eaten the
partridge, his feathers fell off and his strength failed and he died on
the spot. Know, then, O wolf! (pursued the fox), "that he who diggeth
for his brother a pit himself soon falleth into it, and thou first
deceivedst me in mode unfit." Quoth the wolf, "Spare me this discourse
nor saws and tales enforce, and remind me not of my former ill course,
for sufficeth me the sorry plight I endure perforce, seeing that I am
fallen into a place, in which even my foe would pity me, much more a
true friend. Rather find some trick to deliver me and be thou thereby my
saviour. If this cause thee trouble, remember that a true friend will
undertake the sorest travail for his true friend's sake and will risk
his life to deliver him from evil; and indeed it hath been said:—A leal
friend is better than a real brother. So if thou stir thyself to save me
and I be saved, I will forsure gather thee such store as shall be a
provision for thee against want however sore; and truly I will teach
thee rare tricks whereby to open whatso bounteous vineyards thou please
and strip the fruit-laden trees." Rejoined the fox, laughing, "How
excellent is what the learned say of him who aboundeth in ignorance like
unto thee!" Asked the wolf, "What do the wise men say?" And the fox
answered, "They have observed that the gross of body are gross of mind,
far from intelligence and nigh unto ignorance. As for thy saying, O thou
stupid, cunning idiot! that a true friend should undertake sore travail
for his true friend's sake, it is sooth as thou sayest, but tell me, of
thine ignorance and poverty of intelligence, how can I be a true friend
to thee, considering thy treachery. Dost thou count me thy true friend?
Nay, I am thy foe who joyeth in thy woe; and couldst thou trow it, this
word were sorer to thee than slaughter by shot of shaft. As for thy
promise to provide me a store against want however sore and teach me
tricks, to plunder whatso bounteous vineyards I please, and spoil
fruit-laden trees, how cometh it, O guileful traitor, that thou knowest
not a wile to save thyself from destruction? How far art thou from
profiting thyself and how far am I from accepting thy counsel! If thou
have any tricks, make shift for thyself to save thee from the risk,
wherefrom I pray Allah to make thine escape far distant! So look, O
fool, if there be any trick with thee; and therewith save thyself from
death ere thou lavish instruction upon thy neighbours. But thou art like
a certain man attacked by a disease, who went to another diseased with
the same disease, and said to him:—Shall I heal thee of thy disease?
Replied the sick man, Why dost thou not begin by healing thyself? So he
left him and went his way. And thou, O ignorant wolf, art like this; so
stay where thou art and under what hath befallen thee be of good heart!"
When the wolf heard what the fox said, he knew that from him he had no
hope of favour; so he wept for himself, saying, "Verily, I have been
heedless of my weal; but if Allah deliver me from this ill I will
assuredly repent of my arrogance towards those who are weaker than I,
and will wear woollens[157] and go upon the mountains, celebrating the
praises of Almighty Allah and fearing His punishment. And I will
withdraw from the company of other wild beasts and forsure will I feed
the poor fighters for the Faith." Then he wept and wailed, till the
heart of the fox softened when he heard his humble words and his
professions of penitence for his past insolence and arrogance. So he
took pity upon him and sprang up joyfully and, going to the brink of the
breach, squatted down on his hind quarters and let his tail hang in the
hole; whereupon the wolf arose and putting out his paw, pulled the fox's
tail, so that he fell down in the pit with him. Then said the wolf, "O
fox of little mercy, why didst thou exult in my misery, thou that wast
my companion and under my dominion? Now thou art fallen into the pit
with me and retribution hath soon overtaken thee. Verily, the sages have
said:—If one of you reproach his brother with sucking the dugs of a
bitch, he also shall suck her. And how well quoth the poet:—
When Fortune weighs heavy on some of us, ✿ And makes camel kneel by some
other one,[158]
Say to those who rejoice in our ills:—Awake! ✿ The rejoicer shall suffer
as we have done!
And death in company is the best of things;[159] wherefore I will
certainly and assuredly hasten to slay thee ere thou see me slain." Said
the fox to himself, "Ah! Ah! I am fallen into the snare with this
tyrant, and my case calleth for the use of craft and cunning; for indeed
it is said that a woman fashioneth her jewellery for the day of display,
and quoth the proverb:—I have not kept thee, O my tear, save for the
time when distress draweth near. And unless I make haste to circumvent
this prepotent beast I am lost without recourse; and how well saith the
poet:—
Make thy game by guile, for thou'rt born in a Time ✿ Whose sons are
lions in forest lain;
And turn on the leat[160] of thy knavery ✿ That the mill of subsistence
may grind thy grain;
And pluck the fruits or, if out of reach, ✿ Why, cram thy maw with the
gras on plain."
Then said the fox to the wolf, "Hasten not to slay me, for that is not
the way to pay me and thou wouldst repent it, O thou valiant wild beast,
lord of force and exceeding prowess! An thou accord delay and consider
what I shall say, thou wilt ken what purpose I proposed; but if thou
hasten to kill me it will profit thee naught and we shall both die in
this very place." Answered the wolf "O thou wily trickster, what garreth
thee hope to work my deliverance and thine own, that thou prayest me to
grant thee delay? Speak and propound to me thy purpose." Replied the
fox, "As for the purpose I proposed, it was one which deserveth that
thou guerdon me handsomely for it; for when I heard thy promises and thy
confessions of thy past misdeeds and regrets for not having earlier
repented and done good; and when I heard thee vowing, shouldst thou
escape from this strait, to leave harming thy fellows and others;
forswear the eating of grapes and of all manner fruits; devote thyself
to humility; cut thy claws and break thy dog-teeth; don woollens and
offer thyself as an offering to Almighty Allah, then indeed I had pity
upon thee, for true words are the best words. And although before I had
been anxious for thy destruction, whenas I heard thy repenting and thy
vows of amending should Allah vouchsafe to save thee, I felt bound to
free thee from this thy present plight. So I let down my tail, that thou
mightest grasp it and be saved. Yet wouldest thou not quit thy wonted
violence and habit of brutality; nor soughtest thou to save thyself by
fair means, but thou gavest me a tug which I thought would sever body
from soul, so that thou and I are fallen into the same place of distress
and death. And now there is but one thing can save us and, if thou
accept it of me, we shall both escape; and after it behoveth thee to
fulfil the vows thou hast made and I will be thy veritable friend."
Asked the wolf, "What is it thou proposest for mine acceptance?"
Answered the fox, "It is that thou stand up at full height till I come
nigh on a level with the surface of the earth. Then will I give a spring
and reach the ground; and, when out of the pit, I will bring thee what
thou mayst lay hold of, and thus shalt thou make thine escape." Rejoined
the wolf, "I have no faith in thy word, for sages have said:—Whoso
practiseth trust in the place of hate, erreth; and:—Whoso trusteth in
the untrustworthy is a dupe; he who re-trieth him who hath been tried
shall reap repentance and his days shall go waste; and he who cannot
distinguish between case and case, giving each its due, and assigneth
all the weight to one side, his luck shall be little and his miseries
shall be many. How well saith the poet:—
Let thy thought be ill and none else but ill; ✿ For suspicion is best of
the worldling's skill:
Naught casteth a man into parlous place ✿ But good opinion and (worse)
good-will!
And the saying of another:—
Be sure all are villains and so bide safe; ✿ Who lives wide awake on few
Ills shall light:
Meet thy foe with smiles and a smooth fair brow, ✿ And in heart raise a
host for the battle dight!
And that of yet another:[161]—
He thou trusted most is thy worst unfriend; ✿ 'Ware all and take heed
with whom thou wend:
Fair opinion of Fortune is feeble sign; ✿ So believe her ill and her
Ills perpend!"
Quoth the fox, "Verily mistrust and ill opinion of others are not to be
commended in every case; nay trust and confidence are the
characteristics of a noble nature and the issue thereof is freedom from
stress of fear. Now it behoveth thee, O thou wolf, to devise some device
for thy deliverance from this thou art in, and our escape will be better
to us both than our death: so quit thy distrust and rancour; for if thou
trust in me one of two things will happen; either I shall bring thee
something whereof to lay hold and escape from this case, or I shall
abandon thee to thy doom. But this thing may not be, for I am not safe
from falling into some such strait as this thou art in, which, indeed,
would be fitting punishment of perfidy. Of a truth the adage
saith:—Faith is fair and faithlessness is foul.[162] So it behoveth thee
to trust in me, for I am not ignorant of the haps and mishaps of the
world; and delay not to contrive some device for our deliverance, as the
case is too close to allow further talk." Replied the wolf, "For all my
want of confidence in thy fidelity, verily I knew what was in thy mind
and that thou wast moved to deliver me whenas thou heardest my
repentance, and I said to myself:—If what he asserteth be true, he will
have repaired the ill he did; and if false, it resteth with the Lord to
requite him. So, look'ee, I have accepted thy proposal and, if thou
betray me, may thy traitorous deed be the cause of thy destruction!"
Then the wolf stood bolt upright in the pit and, taking the fox upon his
shoulders, raised him to the level of the ground, whereupon Reynard gave
a spring from his back and lighted on the surface of the earth. When he
found himself safely out of the cleft he fell down senseless and the
wolf said to him, "O my friend! neglect not my case and delay not to
deliver me." The fox laughed with a loud haw-haw and replied, "O dupe,
naught threw me into thy hands save my laughing at thee and making mock
of thee; for in good sooth when I heard thee profess repentance, mirth
and gladness seized me and I frisked about and made merry and danced, so
that my tail hung low into the pit and thou caughtest hold of it and
draggedst me down with thee. And the end was that Allah Almighty
delivered me from thy power. Then why should I be other than a helper in
thy destruction, seeing that thou art of Satan's host? I dreamt
yesterday that I danced at thy wedding and I told my dream to an
interpreter who said to me:—Verily thou shalt fall into imminent deadly
danger and thou shalt escape therefrom. So now I know that my falling
into thy hand and my escape are the fulfilment of my dream, and thou, O
imbecile, knowest me for thy foe; so how couldest thou, of thine
ignorance and unintelligence, nurse desire of deliverance at my hands,
after all thou hast heard of harsh words from me; and wherefore should I
attempt thy salvation whenas the sages have said:—In the death of the
wicked is rest for mankind and a purge for the earth? But, were it not
that I fear to bear more affliction by keeping faith with thee than the
sufferings which follow perfidy, I had done mine endeavour to save
thee." When the wolf heard this, he bit his forehand for
repentance.——And Shahrazad perceived the dawn of day and ceased to say
her permitted say.
NOW WHEN IT WAS THE HUNDRED AND FIFTIETH NIGHT,
She said, It hath reached me, O auspicious King, that when the wolf
heard the fox's words he bit his forehand for repentance. Then he gave
the fox fair words, but this availed naught and he was at his wits' end
for what to do; so he said to him in soft, low accents, "Verily, you
tribe of foxes are the most pleasant people in point of tongue and the
subtlest in jest, and this is but a joke of thine; but all times are not
good for funning and jesting." The fox replied, "O ignoramus, in good
sooth jesting hath a limit which the jester must not overpass; and deem
not that Allah will again give thee possession of me after having once
delivered me from thy hand." Quoth the wolf, "It behoveth thee to
compass my release, by reason of our brotherhood and good fellowship;
and, if thou release me, I will assuredly make fair thy recompense."
Quoth the fox, "Wise men say:—Take not to brother the wicked fool, for
he will disgrace thee in lieu of gracing thee; nor take to brother the
liar for, if thou do good, he will conceal it; and if thou do ill he
will reveal it. And again, the sages have said:—There is help for
everything but death: all may be warded off, except Fate. As for the
reward thou declarest to be my due from thee, I compare thee herein with
the serpent which fled from the charmer.[163] A man saw her affrighted
and said to her:—What aileth thee, O thou serpent? Replied she, I am
fleeing from the snake-charmer, for he seeketh to trap me and, if thou
wilt save me and hide me with thee, I will make fair thy reward and do
thee all manner of kindness. So he took her, incited thereto by lust for
the recompense and eager to find favour with Heaven, and set her in his
breast-pocket. Now when the charmer had passed and had wended his way
and the serpent had no longer any cause to fear, he said to her:—Where
is the reward thou didst promise me? Behold, I have saved thee from that
thou fearedest and soughtest to fly. Replied she:—Tell me in what limb
or in what place shall I strike thee with my fangs, for thou knowest we
exceed not that recompense. So saying, she gave him a bite whereof he
died. And I liken thee, O dullard, to the serpent in her dealings with
that man. Hast thou not heard what the poet saith?—
Trust not to man when thou hast raised his spleen ✿ And wrath, nor that
'twill cool do thou misween:
Smooth feels the viper to the touch and glides ✿ With grace, yet hides
she deadliest venene."
Quoth the wolf, "O thou glib of gab and fair of face, ignore not my case
and men's fear of me; and well thou weetest how I assault the strongly
walled place and uproot the vines from base. Wherefore, do as I bid
thee, and stand before me even as the thrall standeth before his lord."
Quoth the fox, "O stupid dullard who seekest a vain thing, I marvel at
thy folly and thy front of brass in that thou biddest me serve thee and
stand up before thee as I were a slave bought with thy silver; but soon
shalt thou see what is in store for thee, in the way of cracking thy
sconce with stones and knocking out thy traitorous dog-teeth." So saying
the fox clomb a hill overlooking the vineyard and standing there,
shouted out to the vintagers; nor did he give over shouting till he woke
them and they, seeing him, all came up to him in haste. He stood his
ground till they drew near him and close to the pit wherein was the
wolf; and then he turned and fled. So the folk looked into the cleft
and, spying the wolf, set to pelting him with heavy stones, and they
stinted not smiting him with stones and sticks, and stabbing him with
spears, till they killed him and went away. Thereupon the fox returned
to that cleft and, standing over the spot where his foe had been slain,
saw the wolf dead: so he wagged his head for very joyance and began to
recite these couplets:—
Fate the Wolf's soul snatched up from worldly stead; ✿ Far be from bliss
his soul that perishèd!
Abú Sirhán![164] how sore thou sought'st my death; ✿ Thou, burnt this
day in fire of sorrow dread:
Thou'rt fallen into pit, where all who fall ✿ Are blown by Death-blast
down among the dead.
Thenceforward the aforesaid fox abode alone in the vineyard unto the
hour of his death secure and fearing no hurt. And such are the
adventures of the wolf and the fox. But men also tell a
-----
Footnote 150:
The wolf (truly enough to nature) is the wicked man without redeeming
traits; the fox of Arab folk-lore is the cunning man who can do good
on occasion. Here the latter is called "Sa'alab" which may, I have
noted, mean the jackal; but further on "Father of a Fortlet" refers
especially to the fox. Herodotus refers to the gregarious Canis Aureus
when he describes Egyptian wolves as being "not much bigger than
foxes" (ii. 67). Canon Rawlinson, in his unhappy version, does not
perceive that the Halicarnassian means the jackal and blunders about
the hyena.
Footnote 151:
The older "Leila" or "Leyla": it is a common name and is here applied
to woman in general. The root is evidently "layl" = nox, with,
probably, the idea, "She walks in beauty like the night."
Footnote 152:
Arab. Abu 'l-Hosayn; his hole being his fort (Unexplored Syria, ii.
18).
Footnote 153:
A Koranic phrase often occurring.
Footnote 154:
Koran v. 35.
Footnote 155:
Arab. "Bází," Pers. "Báz" (here Richardson is wrong _s. v._); a term
to a certain extent generic, but specially used for the noble
Peregrine (_F. Peregrinator_) whose tiercel is the Sháhín (or "Royal
Bird"). It is sometimes applied to the goshawk (_Astur palumbarius_)
whose proper title, however, is Shah-báz (King-hawk). The Peregrine
extends from the Himalayas to Cape Comorin and the best come from the
colder parts: in Iceland I found that the splendid white bird was
sometimes trapped for sending to India. In Egypt "Bazi" is applied to
the kite or buzzard and "Hidyah" (a kite) to the falcon (Burckhardt's
Prov. 159, 581 and 602). Burckhardt translates "Hidáyah," the Egyptian
corruption, by "an ash-grey falcon of the smaller species common
throughout Egypt and Syria."
Footnote 156:
Arab. "Hijl," the bird is not much prized in India because it feeds on
the roads. For the Shinnár (caccabis) or magnificent partridge of
Midian as large as a pheasant, see "Midian Revisited" ii. 18.
Footnote 157:
Arab. "Súf;" hence "Súfi," = (etymologically) one who wears woollen
garments, a devotee, a Santon; from σοφὸς = wise; from σαφής = pure,
or from Safá = he was pure. This is not the place to enter upon such a
subject as "Tasawwuf," or Sufism; that singular reaction from arid
Moslem realism and materialism, that immense development of gnostic
and Neo-platonic transcendentalism which is found only germinating in
the Jewish and Christian creeds. The poetry of Omar-i-Khayyám, now
familiar to English readers, is a fair specimen; and the student will
consult the last chapter of the Dabistan "On the religion of the
Sufiahs." The first Moslem Sufi was Abu Háshim of Kufah, ob. A. H. 150
= 767, and the first Convent of Sufis called "Takiyah" (Pilgrimage i.
124) was founded in Egypt by Saladin the Great.
Footnote 158:
_i.e._ when she encamps with a favourite for the night.
Footnote 159:
The Persian proverb is "Marg-i-amboh jashni dárad"—death in a crowd is
as good as a feast.
Footnote 160:
Arab. "Kanát," the subterranean water-course called in Persia
"Kyáriz." Lane (ii. 66) translates it "brandish around the spear
(Kanát is also a cane-lance) of artifice," thus making rank nonsense
of the line. Al-Hariri uses the term in the Ass. of the Banu Haram
where "Kanát" may be a pipe or bamboo laid underground.
Footnote 161:
From Al-Tughrái, the author of the Lámiyat al-Ajam, the "Lay of the
Outlander;" a Kasidah (Ode) rhyming in Lám (the letter "l" being the
ráwi or binder). The student will find a new translation of it by Mr.
J. W. Redhouse and Dr. Carlyle's old version (No. liii.) in Mr.
Clouston's "Arabian Poetry." Muyid al-Din al-Hasan Abu Ismail (nat.
Ispahan ob. Baghdad A.H. 182) derived his surname from the Tughrá,
cypher or flourish (over the "Bismillah" in royal and official papers)
containing the name of the prince. There is an older "Lamiyat al-Arab"
a pre-Islamitic L-poem by the "brigand-poet" Shanfara, of whom Mr. W.
G. Palgrave has given a most appreciative account in his "Essays on
Eastern Questions," noting the indomitable self-reliance and the
absolute individualism of a mind defying its age and all around it.
Al-Hariri quotes from both.
Footnote 162:
The words of the unfortunate Azízah, vol. ii., p. 323.
Footnote 163:
Arab. "Háwí" = a juggler who plays tricks with snakes: he is mostly a
Gypsy. The "recompense" the man expects is the golden treasure which
the ensorcelled snake is supposed to guard. This idea is as old as the
Dragon in the Garden of the Hesperides—and older.
Footnote 164:
The "Father of going out (to prey) by morning"; for dawn is called
Zanab Sirhán, the Persian Dum-i-gurg = wolf's tail, _i.e._ the first
brush of light; the Zodiacal Light shown in morning. Sirhán is a
nickname of the wolf—Gaunt Grim or Gaffer Grim, the German Isengrin or
Eisengrinus (icy grim or iron grim) whose wife is Hersent, as Richent
or Hermeline is Mrs. Fox. In French we have lopez, luppe, leu, _e.g._
Venant à la queue, leu, leu,
_i.e._ going in Indian file. Hence the names D'Urfé and Saint-Loup. In
Scandinavian, the elder sister of German, Ulf and in German (where the
Jews were forced to adopt the name) Wolff whence "Guelph." He is also
known to the Arabs as the "sire of a she-lamb," the figure metonymy
called "Kunyat bi 'l-Zidd" (lucus a non lucendo), a patronymic or
by-name given for opposition and another specimen of "inverted
speech."
TALE OF THE MOUSE AND THE ICHNEUMON.[165]