A plain and literal translation of the Arabian nights entertainments, now entituled The Book of the Thousand Nights and a Night, Volume 1 (of 17). Richard Francis BurtonЧитать онлайн книгу.
the King had had his will of the Wazir's daughter, Dunyazad, her sister, said to her, "Finish for us that tale of thine;" and she replied, "With joy and goodly gree! It hath reached me, O auspicious King, that when the third old man told a tale to the Jinni more wondrous than the two preceding, the Jinni marvelled with exceeding marvel; and, shaking with delight, cried, "Lo! I have given thee the remainder of the merchant's punishment and for thy sake have I released him." Thereupon the merchant embraced the old men and thanked them, and these Shaykhs wished him joy on being saved and fared forth each one for his own city. Yet this tale is not more wondrous than the fisherman's story." Asked the King, "What is the fisherman?s story?" And she answered by relating the tale of
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 sea shore, 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.60
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.
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 verses61: —
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 heavenwards he said, "O my God!"62 verily Thou wottest that I cast not my net each day save four times;63 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,64 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?" oft 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,65 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-bazar '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 marvelled with an exceeding marvel. But presently there came forth from the jar a smoke which spired heavenwards into æther (whereat he again marvelled with mighty marvel), and which trailed along earth's surface till presently, having reached its full height, the thick vapour condensed, and 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."66 Quoth the Fisherman, "O Márid,67 diddest thou say, Sulayman the Apostle of Allah; and Sulayman is dead some thousand and eight hundred years ago,68 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:
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.
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.
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 δἰα.
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.
Arab. Nahás asfar=brass, opposed to "Nahás" and "Nahás ahmar,"=copper.
This alludes to the legend of Sakhr al-Jinni, a famous fiend cast by Solomon David-son 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.
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."
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.