A fakir[FN#67] abode once with one of the nobles of a certain
town, who made him a daily allowance of three scones and a little
clarified butter and honey. Now such butter was dear in those
parts and the Devotee laid all that came to him together in a jar
he had, till he filled it and hung it up over his head for safe
keeping. One night, as he sat on his bed, staff in hand, he fell
a-musing upon the butter and the greatness of its price and said
in himself, "Needs must I sell all this butter I have by me and
buy with the price an ewe and take to partner therein a
Fellah[FN#68] fellow who hath a ram. The first year she will bear
a male lamb and a female and the second a female and a male and
these in their turn will bear other males and other females, nor
will they give over bearing females and males, till they become a
great matter. Then will I take my share and vent thereof what I
will. The males I will sell and buy with them bulls and cows,
which will also increase and multiply and become many; after
which I will purchase such a piece of land and plant a garden
therein and build thereon a mighty fine[FN#69] palace. Moreover,
I will get me robes and raiment and slaves and slave girls and
hold a wedding never was seen the like thereof. I will slaughter
cattle and make rich meats and sweetmeats and confections and
assemble all the musicians and mimes and mountebanks and player-
folk and after providing flowers and perfumes and all manner
sweet herbs, I will bid rich and poor, Fakirs and Olema, captains
and lords of the land, and whoso asketh for aught, I will cause
it to be brought him; and I will make ready all manner of meat
and drink and send out a crier to cry aloud and say, 'Whoso
seeketh aught, let him ask and get it.' Lastly I will go in to my
bride, after her unveiling and enjoy her beauty and loveliness;
and I will eat and drink and make merry and say to myself,
'Verily, hast thou won thy wish,' and will rest from devotion and
divine worship. Then in due time my wife will bear me a boy, and
I shall rejoice in him and make banquets in his honour and rear
him daintily and teach him philosophy and mathematics and polite
letters;[FN#70] so that I shall make his name renowned among men
and glory in him among the assemblies of the learned; and I will
bid him do good and he shall not gainsay me, and I will forbid
him from lewdness and iniquity and exhort him to piety and the
practice of righteousness; and, I will bestow on him rich and
goodly gifts; and, if I see him obsequious in obedience, I will
redouble my bounties towards him: but, an I see him incline to
disobedience, I will come down on him with this staff." So
saying, he raised his hand, to beat his son withal but the staff
hit the jar of butter which overhung his head, and brake it;
whereupon the shards fell upon him and the butter ran down upon
his head, his rags and his beard. So his clothes and bed were
spoiled and he became a caution to whoso will be cautioned.
"Wherefore, O King," added the Wazir, "it behoveth not a man to
speak of aught ere it come to pass." Answered the King, "Thou
sayest sooth! Fair fall thee for a Wazir! Verily the truth thou
speakest and righteousness thou counsellest. Indeed, thy rank
with me is such as thou couldst wish[FN#71] and thou shalt never
cease to be accepted of me." Thereupon the Wazir prostrated
himself before the King and wished him permanence of prosperity,
saying, "Allah prolong thy days and thy rank upraise! Know that I
conceal from thee naught, nor in private nor in public aught; thy
pleasure is my pleasure, and thy displeasure my displeasure.
There is no joy for me save in thy joyance and I cannot sleep o'
nights an thou be angered against me, for that Allah the Most
High hath vouchsafed me all good through thy bounties to me:
wherefore I beseech the Almighty to guard thee with His angels,
and to make fair thy reward whenas thou meetest Him." The King
rejoiced in this, whereupon Shimas arose and went out from before
him. In due time the King's wife bare a male child, and the
messengers hastened to bear the glad tidings and to congratulate
the Sovran, who rejoiced therein with joy exceeding and thanked
all with abundant thanks, saying, "Alhamdolillah--laud to the
Lord--who hath vouchsafed me a son, after I had despaired, for He
is pitiful and ruthful to His servants." Then he wrote to all the
lieges of his land, acquainting them with the good news and
bidding them to his capital; and great were the rejoicings and
festivities in all the realm. Accordingly there came Emirs and
Captains, Grandees and Sages, Olema and literati, scientists and
philosophers from every quarter to the palace and all presenting
themselves before the King, company after company, according to
their different degrees, gave him joy, and he bestowed largesse
upon them. Then he signed to the seven chief Wazirs, whose head
was Shimas, to speak, each after the measure of his wisdom, upon
the matter which concerned him the most. So the Grand Wazir
Shimas began and sought leave of the King to speak, which being
granted, he spake as follows.[FN#72] "Praised be Allah who
brought us into existence from non-existence and who favoureth
His servants with Kings that observe justice and equity in that
wherewith He hath invested them of rule and dominion, and who act
righteously with that which he appointeth at their hands of
provision for their lieges; and most especially our Sovereign by
whom He hath quickened the deadness of our land, with that which
He hath conferred upon us of bounties, and hath blessed us of His
protection with ease of life and tranquillity and fair dealing!
What King did ever with his folk that which this King hath done
with us in fulfilling our needs and giving us our dues and doing
us justice, one of other, and in abundant carefulness over us and
redress of our wrongs? Indeed, it is of the favour of Allah to
the people that their King be assiduous in ordering their affairs
and in defending them from their foes; for the end of the enemy's
intent is to subdue his enemy and hold him in his hand; and many
peoples[FN#73] bring their sons as servants unto Kings, and they
become with them in the stead of slaves, to the intent that they
may repel ill-willers from them.[FN#74] As for us, no enemy hath
trodden our soil in the days of this our King, by reason of this
passing good fortune and exceeding happiness, that no describer
may avail to describe, for indeed it is above and beyond all
description. And verily, O King, thou art worthy of this highest
happiness, and we are under thy safeguard and in the shadow of
thy wings, may Allah make fair thy reward and prolong thy
life![FN#75] Indeed, we have long been diligent in supplication
to Allah Almighty that He would vouchsafe an answer to our
prayers and continue thee to us and grant thee a virtuous son, to
be the coolth of thine eyes: and now Allah (extolled and exalted
be He!) hath accepted of us and replied to our petition,"--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.
When it was the Nine Hundred and Third Night,
She said, It hath reached me, O auspicious King, that Shimas the
Wazir said to the King, "And now Almighty Allah hath accepted of
us and answered our petition and brought us speedy relief, even
as He did to the Fishes in the pond of water." The King asked,
"And how was that, and what is the tale?"; and Shimas answered
him, "Hear, O King the story of
The Fishes and the Crab.
In a certain place there was a piece of water, wherein dwelt a
number of Fishes, and it befel that the pond dwindled away and
shrank and wasted, till there remained barely enough to suffice
them and they were nigh upon death and said, "What will become of
us? How shall we contrive and of whom shall we seek counsel for
our deliverance?" Thereupon arose one of them, who was the
chiefest in wit and age, and cried, "There is nothing will serve
us save that we seek salvation of Allah; but let us consult the
Crab and ask his advice: so come ye all[FN#76] and hie we
himwards and hear his rede for indeed he is the chiefest and
wisest of us all in coming upon the truth." Each and every
approved of the Fish's advice and betook themselves in a body to
the Crab, whom they found squatted in his hole, without news or
knowledge of their strait. So they saluted him with the salam and
said, "O our lord, doth not our affair concern thee, who art
ruler and the head of us?" The Crab returned their salutation,
replying, "And on you be The Peace! What aileth you and what d'ye
want?" So they told him their case and the strait wherein they
were by reason of the wastage of the water, and that, when it
should be dried up, destruction would betide them, adding,
"Wherefore we come to thee, expecting thy counsel and what may
bring us deliverance, for thou art the chiefest and the most
experienced of us." The Crab bowed his head awhile and said,
"Doubtless ye lack understanding, in that ye despair of the mercy
of Allah Almighty and His care for the provision of His creatures
one and all. Know ye not that Allah (extolled and exalted be He!)
provideth all His creatures without account and that He
fore-ordained their daily meat ere He created aught of creation
and appointed to each of His creatures a fixed term of life and
an allotted provision, of His divine All might? How then shall we
burthen ourselves with concern for a thing which in His secret
purpose is indite? Wherefore it is my rede that ye can do naught
better than to seek aid of Allah Almighty, and it behoveth each
of us to clear his conscience with his Lord, both in public and
private, and pray Him to succour us and deliver us from our
difficulties; for Allah the Most High disappointeth not the
expectation of those who put their trust in Him and rejecteth not
the supplications of those who prefer their suit to Him. When we
have mended our ways, our affairs will be set up and all will be
well with us, and when the winter cometh and our land is deluged,
by means of a just one's prayer, He will not cast down the good
He hath built up. So 'tis my counsel that we take patience and
await what Allah shall do with us. An death come to us, as is
wont, we shall be at rest, and if there befal us aught that
calleth for flight, we will flee and depart our land whither
Allah will."[FN#77] Answered all the fishes with one voice "Thou
sayst sooth, O our lord: Allah requite thee for us with weal!"
Then each returned to his stead, and in a few days the Almighty
vouchsafed unto them a violent rain and the place of the pond was
filled fuller than before. "On like wise, O King," continued
Shimas, "we despaired of a child being born to thee, and now that
God hath blessed us and thee with this well-omened son, we
implore Him to render him blessed indeed and make him the coolth
of thine eyes and a worthy successor to thee and grant us of him
the like of that which He hath granted us of thee; for Almighty
Allah disappointeth not those that seek Him and it behoveth none
to cut off hope of the mercy of his God." Then, rose the second
Wazir and saluting the King with the salam spake, after his
greeting was returned, as follows: "Verily, a King is not called
a King save he give presents and do justice and rule with equity
and show munificence and wisely govern his lieges, maintaining
the obligatory laws and apostolic usages established among them
and justifying them, one against other, and sparing their blood
and warding off hurt from them; and of his qualities should be
that he never abide incurious of the poor and that he succour the
highest and lowest of them and give them each the rights to them
due, so that all bless him and are obedient to his command.
Without doubt, a King who is after this wise of his lieges is
beloved and gaineth of this world eminence and of the next honour
and favour with the Creator thereof. And we, the body politic of
thy subjects, acknowledge in thee, O King, all the attributes of
kingship I have noted, even as it is said, 'The best of things is
that the King of a people be just and equitable, their physician
skilful and their teacher experience-full, acting according to
his knowledge.' Now we enjoy this happiness, after we had
despaired of the birth of a son to thee, to inherit thy kingship;
however, Allah (extolled be His name!) hath not disappointed
thine expectation, but hath granted thy petition, by reason of
the goodliness of thy trust in Him and thy submission of thine
affairs to Him. Then fair fall thy hope! There hath betided thee
that which betided the Crow and the Serpent." Asked the King
"What was that?"; and the Wazir answered, "Hear, O King, the tale
of
The Crow and the Serpent.
A crow once dwelt in a tree, he and his wife, in all delight of
life, till they came to the time of the hatching of their young,
which was the midsummer season, when a Serpent issued from its
hole and crawled up the tree wriggling around the branches till
it came to the Crows' nest, where it coiled itself up and there
abode all the days of the summer, whilst the Crow was driven away
and found no opportunity to clear his home nor any place wherein
to lie. When the days of heat were past, the Serpent went away to
its own place and quoth the Crow to his wife, "Let us thank
Almighty Allah, who hath preserved us and delivered us from this
Serpent, albeit we are forbidden from increase this year. Yet the
Lord will not cut off our hope; so let us express our gratitude
to Him for having vouchsafed us safety and soundness of body:
indeed, we have none other in whom to confide, and if He will and
we live to see the next year, He shall give us other young in the
stead of those we have missed this year." Next summer when the
hatching-season came round, the Serpent again sallied forth from
its place and made for the Crows' nest; but, as it was coiling up
a branch, a kite swooped down on it and struck claws into its
head and tare it, whereupon it fell to the ground a-swoon, and
the ants came out upon it and ate it.[FN#78] So the Crow and his
wife abode in peace and quiet and bred a numerous brood and
thanked Allah for their safety and for the young that were born
to them. "In like manner, O King," continued the Wazir, "it
behoveth us to thank God for that wherewith He hath favoured thee
and us in vouchsafing us this blessed child of good omen, after
despair and the cutting off of hope. May He make fair thy future
reward and the issue of thine affair!"--And Shahrazad perceived
the dawn of day and ceased to say her permitted say.
When it was the Nine Hundred and Fourth Night,
She continued: It hath reached me, O auspicious King, that when
the second Wazir had ended with the words, "Allah make fair thy
future reward and the issue of thine affair!", the third Wazir
presently rose and said, "Rejoice, O just King, in the assurance
of present prosperity and future felicity; for him, whom the
denizens of Earth love, the denizens of Heaven likewise love; and
indeed Almighty Allah hath made affection to be thy portion and
hath stablished it in the hearts of the people of thy kingdom;
wherefore to Him be thanks and praise from us and from thee, so
He may deign increase His bounty unto thee and unto us in thee!
For know, O King, that man can originate naught but by command of
Allah the Most High and that He is the Giver and all good which
befalleth a creature hath its end and issue in Him. He allotteth
His favours to His creatures, as it liketh Him; to some he giveth
gifts galore while others He doometh barely to win their daily
bread. Some He maketh Lords and Captains, and others Recluses,
who abstain from the world and aspire but to Him, for He it is
who saith, 'I am the Harmer with adversity and the Healer with
prosperity. I make whole and make sick. I enrich and impoverish.
I kill and quicken: in my hand is everything and unto Me all
things do tend.' Wherefore it behoveth all men to praise Him.
Now, especially thou, O King, art of the fortunate, the pious, of
whom it is said, 'The happiest of the just is he for whom Allah
uniteth the weal of this world and of the next world; who is
content with that portion which Allah allotteth to him and who
giveth Him thanks for that which He hath stablished.' And indeed
he that is rebellious and seeketh other than the dole which God
hath decreed unto him and for him, favoureth the wild Ass and the
Jackal.''[FN#79] The King asked, "And what is the story of the
twain?"; the Wazir answered, "Hear, O King, the tale of
The Wild Ass and the Jackal.
A certain Jackal was wont every day to leave his lair and fare
forth questing his daily bread. Now one day, as he was in a
certain mountain, behold, the day was done and he set out to
return when he fell in with another Jackal who saw him on the
tramp, and each began to tell his mate of the quarry he had
gotten. Quoth one of them, "The other day I came upon a wild Ass
and I was an-hungred, for it was three days since I had eaten;
so I rejoiced in this and thanked Almighty Allah for bringing him
into my power. Then I tare out his heart and ate it and was full
and returned to my home. That was three days ago, since which
time I have found nothing to eat, yet am I still full of meat."
When the other Jackal heard his fellow's story, he envied his
fulness and said in himself, "There is no help but that I eat the
heart of a wild Ass." So he left feeding for some days, till he
became emaciated and nigh upon death and bestirred not himself
neither did his endeavour to get food, but lay coiled up in his
earth. And whilst he was thus, behold, one day there came out two
hunters trudging in quest of quarry and started a wild Ass. They
followed on his trail tracking him all day, till at last one of
them shot at him a forked[FN#80] arrow, which pierced his vitals
and reached his heart and killed him in front of the Jackal's
hole. Then the hunters came up and finding him dead, pulled out
the shaft from his heart, but only the wood came away and the
forked head abode in the Ass's belly. So they left him where he
lay, expecting that others of the wild beasts would flock to him;
but, when it was eventide and nothing fell to them, they returned
to their abiding places. The Jackal, hearing the commotion at the
mouth of his home, lay quiet till nightfall, when he came forth
of his lair, groaning for weakness and hunger, and seeing the
dead Ass lying at his door, rejoiced with joy exceeding till he
was like to fly for delight and said, "Praised be Allah who hath
won me my wish without toil! Verily, I had lost hope of coming at
a wild Ass or aught else; and assuredly[FN#81] the Almighty hath
sent him to me and drave him fall to my homestead." Then he
sprang on the body and tearing open its belly, thrust in his head
and with his nose rummaged about its entrails, till he found the
heart and tearing a tid-bit swallowed it: but, as soon as he had
so done, the forked head of the arrow struck deep in his gullet
and he could neither get it down into his belly nor bring it
forth of his throttle. So he made sure of destruction and said,
"Of a truth it beseemeth not the creature to seek for himself
aught over and above that which Allah hath allotted to him. Had I
been content with what He appointed to me, I had not come to
destruction." "Wherefore, O King," added the Wazir, "it becometh
man to be content with whatso Allah hath distributed to him and
thank Him for His bounties to him and cast not off hope of his
Lord. And behold, O King, because of the purity of thy purpose
and the fair intent of thy good works, Allah hath blessed thee
with a son, after despair: wherefore we pray the Almighty to
vouchsafe him length of days and abiding happiness and make him a
blessed successor, faithful in the observance of thy covenant,
after thy long life." Then arose the fourth Wazir and said,
"Verily, an the King be a man of understanding, a frequenter of
the gates of wisdom,"--And Shahrazad perceived the dawn of day
and ceased saying her permitted say.
When it was the Nine Hundred and Fifth Night,
She pursued: It hath reached me, O auspicious King, that the
fourth Wazir, arose and said, "Verily an the King be a man of
understanding, a frequenter of the gates of wisdom, versed in
science, government and policy, and eke upright in purpose and
just to his subjects, honouring those to whom honour is due,
revering those who are digne of reverence, tempering puissance
with using clemency whenas it behoveth, and protecting both
governors and governed, lightening all burthens for them and
bestowing largesse on them, sparing their blood and covering
their shame and keeping his troth with them. Such a King, I say,
is worthy of felicity both present and future worldly and other-
worldly, and this is of that which protecteth him from ill-will
and helpeth him to the stablishing of his Kingdom and the victory
over his enemies and the winning of his wish, together with
increase of Allah's bounty to him and His favouring him for his
praise of Him and the attainment of His protection. But an the
King be the contrary of this, he never ceaseth from misfortunes
and calamities, he and the people of his realm; for that his
oppression embraceth both stranger far and kinsman near and there
cometh to pass with him that which befel the unjust King with the
pilgrim Prince." King Jali'ad asked, "And how was that?" and the
Wazir answered, "Hear, O King, the tale of
The Unjust King and the Pilgrim Prince.
There was once in Mauritania-land[FN#82] a King who exceeded in
his rule, a tyrant, violent and over severe, who had no respect
for the welfare or protection of his lieges nor of those who
entered his realm; and from everyone who came within his Kingdom
his officers took four-fifths of his monies, leaving him one-
fifth and no more. Now Allah Almighty decreed that he should have
a son, who was fortunate and God-favoured and seeing the pomps
and vanities of this world to be transient as they are
unrighteous, renounced them in his youth and rejected the world
and that which is therein and fared forth serving the Most High,
wandering pilgrim-wise over words and wastes and bytimes entering
towns and cities. One day, he came to his father's capital and
the guards laid hands on him and searched him but found naught
upon him save two gowns, one new and the other old.[FN#83] So
they stripped the new one from him and left him the old, after
they had entreated him with contumely and contempt; whereat he
complained and said, "Woe to you, O ye oppressors! I am a poor
man and a pilgrim,[FN#84] and what shall this gown by any means
profit you? Except ye restore it to me, I will go to the King and
make complaint to him of you." They replied, "We act thus by the
King's command: so do what seemeth good to thee." Accordingly he
betook himself to the King's palace and would have entered, but
the chamberlains denied him admittance, and he turned away,
saying in himself, "There is nothing for me except to watch till
he cometh out and complain to him of my case and that which hath
befallen me." And whilst he waited, behold, he heard one of the
guards announce the King's faring forth; whereupon he crept up,
little by little, till he stood before the gate; and presently
when the King came out, he threw himself in his way and after
blessing him and wishing him weal, he made his complaint to him
informing him how scurvily he had been entreated by the
gatekeepers. Lastly he gave him to know that he was a man of the
people of Allah[FN#85] who had rejected the world seeking
acceptance of Allah and who went wandering over earth and
entering every city and hamlet, whilst all the folk he met gave
him alms according to their competence. "I entered this thy city"
(continued he), "hoping that the folk would deal kindly and
graciously with me as with others of my condition,[FN#86] but thy
followers stopped me and stripped me of one of my gowns and
loaded me with blows. Wherefore do thou look into my case and
take me by the hand and get me back my gown and I will not abide
in thy city an hour." Quoth the unjust King, "Who directed thee
to enter this city, unknowing the custom of its King?"; and quoth
the pilgrim, "Give me back my gown and do with me what thou
wilt." Now when the King heard this, his temper changed for the
worse and he said, "O fool,[FN#87] we stripped thee of thy gown,
so thou mightest humble thyself to us, but since thou makest this
clamour I will strip thy soul from thee." Then he commanded to
cast him into gaol, where he began to repent of having answered
the King and reproached himself for not having left him the gown
and saved his life. When it was the middle of the night, he rose
to his feet and prayed long and prayerfully, saying, "O Allah,
Thou art the Righteous Judge. Thou knowest my case and that which
hath befallen me with this tyrannical King, and I, Thine
oppressed servant, beseech Thee, of the abundance of Thy mercy,
to deliver me from the hand of this unjust ruler and send down on
him Thy vengeance; for Thou art not unmindful of the unright of
every oppressor. Wherefore, if Thou know that he hath wronged me,
loose on him Thy vengeance this night and send down on him Thy
punishment; for Thy rule is just and Thou art the Helper of every
mourner, O Thou to whom belong the power and the glory to the end
of time!" When the gaoler heard the prayer of the poor prisoner
he trembled in every limb, and behold, a fire suddenly broke out
in the King's palace and consumed it and all that were therein,
even to the door of the prison,[FN#88] and none was spared but
the gaoler and the pilgrim. Now when the gaoler saw this, he knew
that it had not befallen save because of the pilgrim's prayer; so
he loosed him and fleeing with him forth of the burning, betook
himself, he and the King's son, to another city. So was the
unjust King consumed, he and all his city, by reason of his
injustice, and he lost the goods both of this world and the next
world. "As for us, O auspicious King" continued the Wazir, "we
neither lie down nor rise up without praying for thee and
thanking Allah the Most High for His grace in giving thee to us,
tranquil in reliance on thy justice and the excellence of thy
governance; and sore indeed was our care for thy lack of a son to
inherit thy kingdom, fearing lest after thee there betide us a
King unlike thee. But now the Almighty hath bestowed His favours
upon us and done away our concern and brought us gladness in the
birth of this blessed child; wherefore we beseech the Lord to
make him a worthy successor to thee and endow him with glory and
felicity enduring and good abiding." Then rose the fifth Wazir
and said, "Blessed be the Most High,"--And Shahrazad perceived
the dawn of day and ceased to say her permitted say.
When it was the Nine Hundred and Sixth Night,
She resumed, It hath reached me, O auspicious King, that the
fifth Wazir said, "Blessed be the Most High, Giver of all good
gifts and graces the most precious! But to continue: we are well
assured that Allah favoureth whoso are thankful to Him and
mindful of His faith; and thou, O auspicious King, art far-famed
for these illustrious virtues and for justice and equitable
dealing between subject and subject and in that which is
acceptable to Allah Almighty. By reason of this hath the Lord
exalted thy dignity and prospered thy days and bestowed on thee
the good gift of this august child, after despair, wherefrom
there hath betided us gladness abiding and joys which may not be
cut off; for we before this were in exceeding cark and passing
care, because of thy lack of issue, and full of concern
bethinking us of all thy justice and gentle dealing with us and
fearful lest Allah decree death to thee and there be none to
succeed thee and inherit the kingdom after thee, and so we be
divided in our counsels and dissensions arise between us and
there befal us what befel the Crows." Asked the King, "And what
befel the Crows?"; and the Wazir answered saying, "Hear, O
auspicious King, the tale of
The Crows and the Hawk.
There was once, in a certain desert, a spacious Wady, full of
rills and trees and fruits and birds singing the praises of Allah
the One of All might, Creator of day and night; and among them
was a troop of Crows, which led the happiest of lives. Now they
were under the sway and government of a Crow who ruled them with
mildness and benignity, so that they were with him in peace and
contentment; and by reason of their wisely ordering their
affairs, none of the other birds could avail against them.
Presently it chanced that there befel their chief the doom
irrevocably appointed to all creatures and he departed
life;[FN#89] whereupon the others mourned for him with sore
mourning, and what added to their grief was that there abided not
amongst them like him one who should fill his place. So they all
assembled and took counsel together concerning whom it befitted
for his goodness and piety to set over them; and a party of them
chose one Crow, saying, "It beseemeth that this be King over us,"
whilst others objected to him and would none of him; and thus
there arose division and dissension amidst them and the strife of
excitement waxed hot between them. At last they agreed amongst
themselves and consented to sleep the night upon it and that none
should go forth at dawn next day to seek his living, but that all
must wait till high morning, when they should gather together all
in one place. "Then," said they, "we will all take flight at once
and whichsoever shall soar above the rest in his flying, he shall
be accepted of us as ruler and be made King over us." The fancy
pleased them; so they made covenant together and did as they had
agreed and took flight all, but each of them deemed himself
higher than his fellow; wherefore quoth this one, "I am highest,"
and that, "Nay, that am I." Then said the lowest of them, "Look
up, all of you, and whomsoever ye find the highest of you, let
him be your chief." So they raised their eyes and seeing the Hawk
soaring over them, said each to other, "We agreed that which bird
soever should be the highest of us we will make king over us, and
behold, the Hawk is the highest of us: what say ye to him?" And
they all cried out, "We accept of him." Accordingly they summoned
the Hawk and said to him, "O Father of Good,[FN#90] we have
chosen thee ruler over us, that thou mayst look into our affair."
The Hawk consented, saying, "Inshallah, ye shall win of me
abounding weal." So they rejoiced and made him their King. But
after awhile, he fell to taking a company of them every day and
betaking himself with them afar off to one of the caves, where he
struck them down and eating their eyes and brains, threw their
bodies into the river. And he ceased not doing on this wise, it
being his intent to destroy them all till, seeing their number
daily diminishing, the Crows flocked to him and said, "O our
King, we complain to thee because from the date we made thee
Sovran and ruler over us, we are in the sorriest case and every
day a company of us is missing and we know not the reason of
this, more by token that the most part thereof are the high in
rank and of those in attendance on thee. We must now look after
our own safety." Thereupon the Hawk waxed wroth with them and
said to them, "Verily, ye are the murtherers, and ye forestall me
with accusation!" So saying, he pounced upon them and tearing to
pieces half a score of their chiefs in front of the rest,
threatened them and drave them out, sorely cuffed and beaten,
from before him. Hereat they repented them of that which they had
done and said, "We have known no good since the death of our
first King especially in the deed of this stranger in kind; but
we deserve our sufferings even had he destroyed us one by one to
the last of us, and there is exemplified in us the saying of him
that saith, 'Whoso submitteth him not to the rule of his own
folk, the foe hath dominion over him, of his folly.' And now
there is nothing for it but to flee for our lives, else shall we
perish." So they took flight and dispersed to various places.
"And we also, O King," continued the Wazir, "feared lest the like
of this befal us and there become ruler over us a King other than
thyself; but Allah hath vouchsafed us this boon and hath sent us
this blessed child, and now we are assured of peace and union and
security and prosperity in our Mother-land. So lauded be Almighty
Allah and to Him be praise and thanks and goodly gratitude! And
may He bless the King and us all his subjects and vouchsafe unto
us and him the acme of felicity and make his life-tide happy and
his endeavour constant!" Then arose the sixth Wazir and said,
"Allah favour thee with all felicity, O King, in this world and
in the next world! Verily, the ancients have left us this saying,
'Whoso prayeth and fasteth and giveth parents their due and is
just in his rule meeteth his Lord and He is well pleased with
him.' Thou hast been set over us and hast ruled us justly and
thine every step in this hath been blessed; wherefore we beseech
Allah Almighty to make great thy reward eternal and requite thee
thy beneficence. I have heard what this wise man hath said
respecting our fear for the loss of our prosperity, by reason of
the death of the King or the advent of another who should not be
his parallel, and how after him dissensions would be rife among
us and calamity betide from our division and how it behoved us
therefore to be instant in prayer to Allah the Most High, so
haply He might vouchsafe the King a happy son to inherit the
kingship after him. But, after all, the issue of that which man
desireth of mundane goods and wherefor he lusteth is unknown to
him and consequently it behoveth a mortal to ask not of his Lord
a thing whose end he wotteth not; for that haply the hurt of that
thing is nearer to him than its gain and his destruction may be
in that he seeketh and there may befal him what befel the Serpent
charmer, his wife and children and the folk of his house."--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.
When it was the Nine Hundred and Seventh Night,
She said: It hath reached me, O auspicious King, that when the
sixth Wazir said, "It behoveth not a man to ask of his Lord aught
whereof he ignoreth the issue for that haply the hurt of that
thing may be nearer than its gain, his destruction may be in that
he seeketh and there may befal him what befel the Serpent
charmer, his children, his wife and his household," the King
asked, "What was that?"; and the Wazir answered, "Hear, O King
the tale of
The Serpent-charmer and his Wife.
There was once a man, a Serpent-charmer,[FN#91] who used to train
serpents, and this was his trade; and he had a great
basket,[FN#92] wherein were three snakes but the people of his
house knew this not. Every day he used to go round with this
pannier about the town gaining his living and that of his family
by showing the snakes, and at eventide he returned to his house
and clapped them back into the basket privily. This lasted a long
while, but it chanced one day, when he came home, as was his
wont, his wife asked him, saying, "What is in this pannier?" And
he replied, "What wouldest thou with it? Is not provision
plentiful with you? Be thou content with that which Allah hath
allotted to thee and ask not of aught else." With this the woman
held her peace; but she said in herself, "There is no help but
that I search this basket and know what is there." So she egged
on her children and enjoined them to ask him of the pannier and
importune him with their questions, till he should tell them what
was therein. They presently concluded that it contained something
to eat and sought every day of their father that he should show
them what was therein; and he still put them off with pleasant
pretences and forbade them from asking this. On such wise they
abode awhile, the wife and mother still persisting in her quest
till they agreed with her that they would neither eat meat nor
drain drink with their father, till he granted them their prayer
and opened the basket to them. One night, behold, the Serpent-
charmer came home with great plenty of meat and drink and took
his seat calling them to eat with him: but they refused his
company and showed him anger. Whereupon he began to coax them
with fair words, saying, "Lookye, tell me what you would have,
that I may bring it you, be it meat or drink or raiment."
Answered they, "O our father, we want nothing of thee but that
thou open this pannier that we may see what is therein, else we
will slay ourselves." He rejoined, "O my children, there is
nothing good for you therein and indeed the opening of it will be
harmful to you." Hereat they redoubled in rage for all he could
say, which when he saw, he began to scold them and threaten them
with beating, except they returned from such condition; but they
only increased in anger and persistence in asking, till at last
he waxed wroth and took a staff to beat them, and they fled from
before him within the house. Now the basket was present and the
Serpent-charmer had not hidden it anywhere, so his wife left him
occupied with the children and opened the pannier in haste, that
she might see what was therein. Thereupon behold, the serpents
came out and first struck their fangs into her and killed her;
then they hied round about the house and slew all, great and
small, who were therein; except the Serpent-charmer, who left the
place and went his way. "If then, O auspicious King," continued
the Wazir, "thou consider this, thou wilt be convinced that it is
not for a man to desire aught save that which God the Great
refuseth not to him; nay, he should be content with what He
willeth. And thou, O King, for the overflowing of thy wisdom and
the excellence of thine understanding, Allah hath cooled thine
eyes with the advent of this thy son, after despair, and hath
comforted thy heart; wherefore we pray the Almighty to make him
of the just successors acceptable to Himself and to his
subjects." Then rose the seventh Wazir and said, "O King, I know
and certify all that my brethren, these Ministers wise and
learned, have said in the presence, praising thy justice and the
goodness of thy policy and proving how thou art distinguished in
this from all Kings other than thyself; wherefore they gave thee
the preference over them. Indeed, this be of that which is
incumbent on us, O King, and I say, Praised be Allah in that
He hath guerdoned thee with His gifts and vouchsafed thee of His
mercy, the welfare of the realm; and hath succoured thee and
ourselves, on condition that we increase in gratitude to Him; and
all this no otherwise than by thine existence! What while thou
remainest amongst us, we fear not oppression neither dread
unright, nor can any take long-handed advantage of our weakness!
and indeed it is said, 'The greatest good of a people is a just
King and their greatest ill an unjust King'; and again, 'Better
dwell with rending lions than with a tyrannous Sultan.' So
praised be Almighty Allah with eternal praise for that He hath
blessed us with thy life and vouchsafed thee this blessed child,
whenas thou wast stricken in years and hadst despaired of issue!
For the goodliest of the gifts in this world is a virtuous sire,
and it is said, 'Whoso hath no progeny his life is without result
and he leaveth no memory.' As for thee, because of the
righteousness of thy justice and thy pious reliance on Allah the
Most High, thou hast been vouchsafed this happy son; yea, this
blessed[FN#93] child cometh as a gift from the Most High Lord to
us and to thee, for the excellence of thy governance and the
goodliness of thy long-sufferance; and in this thou hast fared
even as fared the Spider and the Wind." Asked the King, "And what
is the story of the Spider and the Wind?"--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.
When it was the Nine Hundred and Eighth Night,
She continued, It hath reached me, O auspicious King, that when
the King asked, "And what is the story of the twain?", the Wazir
answered, "Give ear, O King, to the tale of
The Spider and the Wind.
A Spider once attached herself to a high gate[FN#94] and a retired
and span her web there and dwelt therein in peace, giving thanks
to the Almighty, who had made this dwelling-place easy to her and
had set her in safety from noxious reptiles. On this wise she
abode a long while, still giving thanks to Allah for her ease and
regular supply of daily bread, till her Creator bethought Him to
try her and make essay of her gratitude and patience. So he sent
upon her a strong east Wind, which carried her away, web and all,
and cast her into the main. The waves washed her ashore, and she
thanked the Lord for safety and began to upbraid the Wind,
saying, "O Wind, why hast thou dealt thus with me and what good
hast thou gotten by bearing me hither from my abiding-place,
where indeed I was in safety, secure in my home on the top of
that gate?" Replied the Wind, saying, "O Spider, hast thou not
learnt that this world is a house of calamities; and, say me, who
can boast of lasting happiness that such portion shall be thine?
Wottest thou not that Allah tempteth His creatures in order to
learn by trial what may be their powers of patience? How, then,
doth it beset thee to upbraid me, thou who hast been saved by me
from the vasty deep?" "Thy words are true, O Wind," replied the
Spider, "yet not the less do I desire to escape from this
stranger land into which thy violence hath cast me." The Wind
rejoined, "Cease thy blaming, for right soon I will bear thee
back and replace thee in thy place, as thou wast aforetime." So
the Spider waited patiently, till the north-east Wind left
blowing and there arose a south-west Wind, which gently caught
her up and flew with her towards her dwelling-place; and when she
came to her abode, she knew it and clung to it. "And we,"
continued the Wazir, "beseech Allah (who hath rewarded the King
for his singleness of heart and patience and hath taken pity on
his subjects and blessed them with His favour and hath vouchsafed
the King this son in his old age, after he had despaired of issue
and removed him not from the world, till He had blessed him with
coolth of eyes and bestowed on him what He hath bestowed of
Kingship and Empire!) to vouchsafe unto thy son that which He
hath vouchsafed unto thee of dominion and Sultanship and glory!
Amen." Then said the King, "Praised be Allah over all praise and
thanks be to Him over all thanks! There is no god but He, the
Creator of all things, by the light of whose signs we know the
glory of His greatness and who giveth kingship and command over
his own country to whom He willeth of His servants! He chooseth
of them whomso He please to make him His viceroy and viceregent
over His creatures and commandeth him to just and equitable
dealing with them and the maintenance of religious laws and
practices and right conduct and constancy in ordering their
affairs to that which is most acceptable to Him and most grateful
to them. Whoso doth thus and obeyeth the commandment of his
Lord, his desire attaineth and the orders of his God maintaineth;
so Providence preserveth him from the perils of the present world
and maketh ample his recompense in the future world; for indeed
He neglecteth not the reward of the righteous. And whoso doth
otherwise than as Allah biddeth him sinneth mortal sin and
disobeyeth his Lord, preferring his mundane to his supra-mundane
weal. He hath no trace in this world and in the next no portion:
for Allah spareth not the unjust and the mischievous, nor doth
He neglect any of His servants. These our Wazirs have set forth
how, by reason of our just dealing with them and our wise
governance of affairs, Allah hath vouchsafed us and them His
grace, for which it behoveth us to thank Him, because of the
great abundance of His mercies; each of them hath also spoken
that wherewith the Almighty inspired Him concerning this matter,
and they have vied one with another in rendering thanks to the
Most High Lord and praising Him for His favours and bounties. I
also render thanks to Allah for that I am but a slave commanded;
my heart is in His hand and my tongue in His subjection,
accepting that which He adjudgeth to me and to them, come what
may thereof. Each one of them hath said what passed through his
mind on the subject of this boy and hath set forth that which was
of the renewal of divine favour to us, after my years had reached
the term when confidence faileth and despair assaileth. So
praised be Allah who hath saved us from disappointment and from
the alternation of rulers, like to the alternation of night and
day! For verily, this was a great boon both to them and to us;
wherefore we praise Almighty Allah who hath given a ready answer
to our prayer and hath blessed us with this boy and set him in
high place, as the inheritor of the kingship. And we entreat him,
of His bounty and clemency, to make him happy in his actions,
prone to pious works, so he may become a King and a Sultan
governing his people with justice and equity, guarding them from
perilous error and frowardness, of His grace, goodness and
generosity!" When the King had made an end of his speech, the
sages and Olema rose and prostrated themselves before Allah and
thanked the King; after which they kissed his hands and departed,
each to his own house, whilst Jali'ad withdrew into his palace, where, he looked upon the new-born and offered up
prayers
for him and named him Wird Khán.[FN#95] The boy grew up till he
attained the age of twelve,[FN#96] when the King being minded to
have him taught the arts and sciences, bade build him a palace
amiddlemost the city, wherein were three hundred and threescore
rooms,[FN#97] and lodged him therein. Then he assigned him three
wise men of the Olema and bade them not be lax in teaching him
day and night and look that there was no kind of learning but
they instruct him hterin, so he might become versed in all
knowledge. He also commanded them to sit with him one day in each
of the rooms by turn and write on the door thereof that which
they had taught him therein of various kinds of lore and report
to himself, every seven days, whatso instructions they had
imparted to him. So they went in to the Prince and stinted not
from educating him day nor night, nor withheld from him aught of
that they knew; and presently there appeared in him readiness to
receive instruction such as none had shown before him. Every
seventh day his governors reported to the King what his son had
learnt and mastered, whereby Jali'ad became proficient in goodly
learning and fair culture, and the Olema said to him, "Never saw
we one so richly gifted with understanding as is this boy: Allah
bless thee in him and give thee joy of his life!" When the Prince
had completed his twelfth year, he knew the better part of every
science and excelled all the Olema and sages of his day:
wherefore his governors brought him to his sire and said to him,
"Allah gladden thine eyes, O King, with this auspicious youth! We
bring him to thee, after he hath learnt all manner knowledge, and
there is not one of the learned men of the time nor a scientist
who hath attained to that whereto he hath attained of science."
The King rejoiced in this with joy exceeding and thanking the
Almighty prostrated himself in gratitude before Allah (to whom
belong Majesty and Might!), saying, "Laud be to the Lord for His
mercies incalculable!" Then he called his Chief Wazir and said to
him, "Know, O Shimas, that the governors of my son are come to
tell me that he hath mastered every kind of knowledge and there
is nothing but they have instructed him therein, so that he
surpasseth in this all who forewent him. What sayst thou, O
Shimas?" Hereat the Minister prostrated himself before Allah (to
whom belong Might and Majesty!) and kissed the King's hand,
saying, "Loath is the ruby stone, albe it be bedded in the hardest
rock on hill, to do aught but shine as a lamp, and this thy son
is such a gem. His tender age hath not hindered him from becoming
a sage and Alhamdolillah--praised be Allah--for that which He
deigned bestow on him! But to-morrow I will call an assembly of
the flower of the Emirs and men of learning and examine the
Prince and cause him speak forth that which is with him in their
presence, Inshallah!" ---And Shahrazad perceived the dawn of day
and ceased saying her permitted say.
When it was the Nine Hundred and Ninth Night,
She pursued: It hath reached me, O auspicious King, that when the
King Jali'ad heard the words of his Wazir Shimas, he commanded
the attendance of the keenest-witted[FN#98] of the Olema and most
accomplished of the learned and sages of his dominions, and they
all presented themselves on the morrow at the door of the palace,
whereupon the King bade admit them. Then entered Shimas and
kissed the hands of the Prince, who rose and prostrated himself
to the Minister: but Shimas said, "It behoveth not the lion-whelp
to prostrate himself to any of the wild beasts, nor besitteth it
that Light prostrate itself to shade." Quoth the Prince, "Whenas
the lion-whelp seeth the leopard,[FN#99] he riseth up to him and
prostrateth himself before him, because of his wisdom, and Light
prostrateth itself to shade for the purpose of disclosing that
which is therewithin." Quoth Shimas, "True, O my lord; but I
would have thee answer me anent whatso I shall ask thee, by leave
of His Highness and his lieges." And the youth said, "And I, with
permission of my sire, will answer thee." So Shimas began and
said, "Tell me what is the Eternal, the Absolute, and what are
the two manifestations[FN#100] thereof and whether of the two is the
abiding one?" Answered the Prince, "Allah (to whom belong Might
and Majesty!) is the Eternal, the Absolute; for that He is Alpha,
without beginning, and Omega, without end. Now his two
manifestations are this world and the next, and the
abiding one of the two is the world to come." Q "Thou sayst truly
and I approve thy reply; but I would have thee tell me, how
knowest thou that one of Allah's manifestations is this world and
the other the world to come?"--"I know this because this world
was created from nothingness and had not its being from any
existing thing; wherefore its affair is referable to the first
essence. Moreover, it is a commodity swift of ceasing, the works
whereof call for requital of action and this postulateth the
reproduction[FN#101] of whatso passeth away; so the next world is
the second manifestation." Q "Now inform me how knowest thou that
the world to come is the abiding one of the two existences?"--
"Because it is the house of requital for deeds done in this world
prepared by the Eternal sans surcease." Q "Who are the people of
this world most to be praised for their practice?"--"Those who
prefer their weal in the world to come before their weal in this
world." Q "And who is he that preferreth his future to his
present welfare?"--"He who knoweth that he dwelleth in a
perishing house, that he was created but to vade away and that,
after vading away, he will be called to account; and indeed, were
there in this world one living and abiding for ever, he would not
prefer it to the next world." Q "Can the future life subsist
permanently without the present?"--"He who hath no present life
hath no future life: and indeed I liken this world and its folk
and the goal to which they fare with certain workmen, for whom an
Emir buildeth a narrow house and lodgeth them therein, commanding
each of them to do a certain task and assigning to him a set term
and appointing one to act as steward over them. Whoso doeth the
work appointed unto him, the steward bringeth him forth of that
straitness; but whoso doeth it not within the stablished term is
punished. After awhile, behold, they find honey exuding from the
chinks of the house,[FN#102] and when they have eaten thereof and
tasted its sweetness of savour, they slacken in their ordered
task and cast it behind their backs. So they patiently suffer the
straitness and distress wherein they are, with what they know of
the future punishment whereto they are fast wending, and are
content with this worthless and easily won sweetness; and the
Steward leaveth not to fetch every one of them forth of the
house, for ill or good, when his appointed period shall have
come. Now we know the world to be a dwelling wherein all eyes are
dazed, and that each of its folk hath his set term; and he who
findeth the little sweetness that is in the world and busieth
himself therewith is of the number of the lost, since he
preferreth the things of this world to the things of the next
world; but whoso payeth no heed to this poor sweetness and
preferreth the things of the coming world to those of this world,
is of those who are saved." Q "I have heard what thou sayest of
this world and the next and I accept thine answer; but I see they
are as two placed in authority over man; needs must he content
them both, and they are contrary one to other. So, if the
creature set himself to seek his livelihood, it is harmful to his
soul in the future: and if he devote himself to the next world,
it is hurtful to his body, and there is no way for him of
pleasing these two contraries at once."--"Indeed, the quest of
one's worldly livelihood with pious intent and on lawful wise is
a viaticum for the quest of the goods of the world to come; if a
man spend a part of his days in seeking his livelihood in this
world, for the sustenance of his body, and devote the rest of his
day to seeking the goods of the next world, for the repose of his
soul and the warding off of hurt therefrom; and indeed I see this
world and the other world as they were two Kings, a just and an
unjust." Asked Shimas, "How so?" and the youth began the tale of
The Two Kings.
There were once two Kings, a just and an unjust; and this one had
a land abounding in trees and fruits and herbs; but he let no
merchant pass without robbing him of his monies and his
merchandise, and the traders endured this with patience, by
reason of their profit from the fatness of the earth in the means
of life and its pleasantness, more by token that it was renowned
for its richness in precious stones and gems. Now the just King,
who loved jewels, heard of this land and sent one of his subjects
thither, giving him much specie and bidding him pass with it into
the other's realm and buy jewels therefrom. So he went thither;
and, it being told to the unjust King that a merchant was come to
his kingdom with much money to buy jewels withal, he sent for him
to the presence and said to him, "Who art thou and whence comest
thou and who brought thee thither and what is thy errand?" Quoth
the merchant, "I am of such and such a region, and the King of
that land gave me money and bade me buy therewith jewels from
this country; so I obeyed his bidding and came." Cried the unjust
King, "Out on thee! Knowest thou not my fashion of dealing with
the people of my realm and how each day I take their monies? How
then comest thou to my country? And behold, thou hast been a
sojourner here since such a time!" Answered the trader, "The
money is not mine, not a mite of it; nay, 'tis a trust in my
hands till I bring its equivalent to its owner." But the King
said, "I will not let thee take thy livelihood of my land or go
out therefrom, except thou ransom thyself with this money all of
it."--And Shahrazad perceived the dawn of day and ceased to say
her permitted say.
When it was the Nine Hundred and Tenth Night,
She resumed: It hath reached me, O auspicious King, that the
unjust Ruler said to the trader who came to buy jewels from his
country, "'Tis not possible for thee to take thy livelihood of my
land except thou ransom thy life with this money, all of it; else
shalt thou die." So the man said in himself, "I am fallen between
two Kings, and I know that the oppression of this ruler embraceth
all who abide in his dominions: and if I satisfy him not, I shall
lose both life and money (whereof is no doubt) and shall fail of
my errand; whilst, on the other hand, if I give him all the gold,
it will most assuredly prove my ruin with its owner, the other
King: wherefore no device will serve me but that I give this one
a trifling part thereof and content him therewith and avert from
myself and from the money perdition. Thus shall I get my
livelihood of the fatness of this land, till I buy that which I
desire of jewels; and, after satisfying the tyrant with gifts, I
will take my portion of the profit and return to the owner of the
money with his need, trusting in his justice and indulgence, and
unfearing that he will punish me for that which this unjust King
taketh of the treasure, especially if it be but a little." Then
the trader called down blessings on the tyrant and said to him,
"O King, I will ransom myself and this specie with a small
portion thereof, from the time of my entering thy country to that
of my going forth therefrom." The King agreed to this and left
him at peace for a year, till he bought all manner jewels with
the rest of the money and returned therewith to his master, to
whom he made his excuses, confessing to having saved himself from
the unjust King as before related. The just King accepted his
excuse and praised him for his wise device and set him on his
right hand in his divan and appointed him in his kingdom an
abiding inheritance and a happy life-tide.[FN#103] "Now the just
King is the similitude of the future world and the unjust King
that of the present world ; the jewels that be in the tyrant's
dominions are good deeds and pious works. The merchant is man and
the money he hath with him is the provision appointed him of
Allah. When I consider this, I know that it behoveth him who
seeketh his livelihood in this world to leave not a day without
seeking the goods of the world to come, so shall he content this
world with that which he gaineth of the fatness of the earth and
satisfy the other world with that which he spendeth of his life
in seeking after it." Q "Are the spirit[FN#104] and the body
alike in reward and retribution, or is the body, as the luster of
lusts and doer of sinful deeds, and especially affected with
punishment?"--"The inclination to lusts and sins may be the cause
of earning reward by the withholding of the soul therefrom and
the repenting thereof; but the command[FN#105] is in the hand of
Him who doth what He will, and things by their contraries are
distinguished. Thus subsistence is necessary to the body, but
there is no body without soul; and the purification of the spirit
is in making clean the intention in this world and taking thought
to that which shall profit in the world to come. Indeed, soul and
body are like two horses racing for a wager or two foster-
brothers or two partners in business. By the intent are good
deeds distinguished and thus the body and soul are partners in
actions and in reward and retribution, and in this they are like
the Blind man and the Cripple with the Overseer of the garden."
Asked Shimas, "How so?" and the Prince said, "Hear, O Wazir, the
tale of
The Blind Man and the Cripple.
A blind man and a Cripple were travelling-companions and used to
beg alms in company. One day they sought admission into the
garden of some one of the benevolent, and a kind-hearted wight,
hearing their talk, took compassion on them and carried them into
his garden, where he left them after plucking for them some of
its produce and went away, bidding them do no waste nor damage
therein. When the fruits became ripe, the Cripple said to the
Blind man, "Harkye, I see ripe fruits and long for them, but I
cannot rise to eat thereof; so go thou arise, for thou art sound
of either leg, and fetch us somewhat that we may eat." Replied
the Blind, "Fie upon thee! I had no thought of them, but now that
thou callest them to my mind, I long to eat of them and I am
impotent unto this, being unable to see them; so how shall we do
to get at them?" At this moment, behold, up came the Overseer of
the garden, who was a man of understanding, and the Cripple said
to him, "Harkye, O Overseer! I long for somewhat of those fruits;
but we are as thou seest; I am a cripple and my mate here is
stone-blind: so what shall we do?" Replied the Overseer, "Woe to
you! Have ye forgotten that the master of the garden stipulated
with you that ye should do nothing whereby waste or damage befal
it: so take warning and abstain from this." But they answered,
"Needs must we get our portion of these fruits that we may eat
thereof: so tell us some device whereby we shall contrive this."
When the Overseer saw that they were not to be turned from their
purpose, he said, "This, then, is my device, O Cripple, let the
Blind bear thee on his back and take thee under the tree whose
fruit pleaseth thee, so thou mayst pluck what thou canst reach
thereof." Accordingly the Blind man took on his back the Cripple
who guided him till he brought him under a tree, and he fell to
plucking from it what he would and tearing at its boughs till he
had despoiled it: after which they went roundabout and throughout
the garden and wasted it with their hands and feet, nor did they
cease from this fashion, till they had stripped all the trees of
the garth. Then they returned to their place and presently up
came the master of the garden, who, seeing it in this plight, was
wroth with sore wrath and coming up to them said, "Woe to you!
What fashion is this? Did I not stipulate with you that ye should
do no damage in the garden?" Quoth they, "Thou knowest that we
are powerless to come at any of the fruit, for that one of us is
a cripple and cannot rise and the other is blind and cannot see
that which is before him: so what is our offence?" But the master
answered, "Think ye I know not how ye wrought and how ye have
gone about to do waste in my garden? I know, as if I had been
with thee, O Blind, that thou tookest the Cripple pick-a-back,
and he showed thee the way till thou borest him to the trees."
Then he punished them with grievous punishment and thrust them
out of the garden. "Now the Blind is the similitude of the body
which seeth not save by the spirit, and the Cripple that of the
soul, for that it hath no power of motion but by the body; the
garden is the works, for which the creature is rewarded or
punished, and the Overseer is the reason which biddeth to good
and forbiddeth from evil. Thus the body and the soul are partners
in reward and retribution." Q "Which of the learned men is most
worthy of praise, according to thee?"--"He who is learned in the
knowledge of Allah and whose knowledge profiteth him." Q "And who
is this?"--"Whoso is intent upon seeking to please his Lord and
avoid His wrath." Q "And which of them is the most excellent?"--
"He who is most learned in the knowledge of Allah." Q "And which
is the most experienced of them?"--"Whoso in doing according to
his knowledge is most constant." Q " And which is the purest
hearted of them?"-- "He who is most assiduous in preparing for
death and praising the Lord and least of them in hope, and indeed
he who penetrateth his soul with the awful ways of death is as
one who looketh into a clear mirror, for that he knoweth the
truth, and the mirror still increaseth in clearness and
brilliance." Q "What are the goodliest of treasures?"--"The
treasures of heaven." Q "Which is the goodliest of the treasures
of Heaven?"--"The praise of Allah and His magnification." Q
"Which is the most excellent of the treasures of earth?"--"The
practice of kindness."--And Shahrazad perceived the dawn of day
and ceased saying her permitted say.
When it was the Nine Hundred and Eleventh Night,