CONTENTS
The Beginning of the Stories: Shahrazad
The Story of the Fisherman
The Story of the Young King of the Black Islands
The Story of Alnaschar
The Story of the Magic Horse
The Story of Abu-Mohammad the Lazy
The Voyages of Es-Sindibad of the Sea
The First Voyage
The Second Voyage
The Third Voyage
The Fourth Voyage
The Fifth Voyage
The Sixth Voyage
The Story of Bedr Basim and Jawharah, the Daughter of the King of the Sea
The Story of ‘Ala-ed-Din; or, The Wonderful Lamp
The Story of ‘Ali Baba and the Forty Thieves
Conclusion
The Beginning of the Stories: Shahrazad
In the Name of God, the Merciful, the Compassionate!
Praise be to God, the Beneficent King, the Creator of the Universe, who hath raised the heavens without pillars, and spread out the earth as a bed; and blessings and peace be on the lord of apostles, our lord and our master Mohammad and his Family; blessing and peace, enduring and constant, unto the day of judgment.
To proceed: the lives of former generations are a lesson to posterity; that a man may review the remarkable events which have happened to others, and be admonished; and may consider the history of people of preceding ages, and of all that hath befallen them, and be restrained. Extolled be the perfection of Him who hath thus ordained the history of former generations to be a lesson to those which follow. Such are the “Tales of a Thousand and One Nights,” with their romantic stories and fables.
• • •
There was in ancient times, in a country between China and India, a young girl who had read histories, and chronicles of ancient kings, and stories of people of old times. It is related of her (but God is all-knowing, as well as all-wise and almighty, and all-bountiful) that she had read a thousand books of histories and chronicles and stories. Her memory, too, was stored with the verses of poets and the sayings of kings and sages; moreover, this girl was wise and prudent and witty. Her name was Shahrazad.
Her father was the Wezir of the King of that country—King Shahriyar. One day the Wezir appeared in his home looking downcast, and troubled, and dejected, and ill at ease. He sighed often, he ate nothing, and it seemed that he would not be able to sleep. His daughter, having watched him for some time, went to him and asked him to tell her why he was so troubled and anxious.
He sighed heavily, and he would not speak. Thereupon Shahrazad said to him, quoting from one of the verses that were in her memory:
Tell him whom anxiety loads that anxiety will not stay: As happiness passed, so will this, too—anxiety travels away.
Her father, hearing the verses, ceased to sigh; then looking upon his daughter, he began to speak of the troubles that oppressed him.
“Know, O my daughter,” he said, “that in all the world there is no office more dreadful than the one I hold as Wezir of King Shahriyar. The King, my master, makes me his partner in deeds that have raised the people’s outcry against him and that have caused fathers and mothers to flee with their daughters from his dominion. But the King’s own story is a grievous one: he was deceived and injured by a wife whom he loved and trusted; not only that, but he saw his brother whom he loves deceived and injured in the same way. And it happened to the King also that he was shown a woman who had been carried away by a powerful enchanter, and it was made known to him that, although the enchanter brought this woman down to the depths of the stormy sea, she found ways to deceive him and to make him a mockery.
“King Shahriyar made a vow that he would never permit a woman to deceive him, and he made the dreadful decision that he would let his wife live only as long as he himself might be beside her. He took to marrying girl after girl, marrying one in the evening, and in the morning having her head taken off. Now for three years he has been doing this, and it will soon come about that the girls of this land will all be married by the King and slaughtered. I, who am his Wezir, have to deprive fathers and mothers of their daughters, so that he may have a bride whom he will kill. Is it a wonder, then, that I am oppressed with sorrow and solicitude?”
So the Wezir said, telling of his distress. He did not know that his daughter Shahrazad already knew of King Shahriyar—his story, and the marriages and slaughters that he made. When he had finished speaking she said to him, “O my father, take me and bring me to the King, that I may be his bride.”
The Wezir was made very angry by the speech of his daughter. He turned away from her and he sat apart. But Shahrazad went to him and she said: “I have thought upon the deeds of this King, and it may be that I shall be the means of saving the girls of this land from death, and of ridding fathers and mothers of the anxiety that oppresses them. If this can be done by me, my father, I shall have a name that will be for all time remembered.”
Her father would not listen to her, but Shahrazad persisted, and at last, fearful that she should imperil his life as well as her own by going before Shahriyar and letting him believe that his Wezir denied his daughter to him, he brought her to the King’s palace.
Now Shahrazad had a young sister whose name was Dunyazad, and this sister went with her and was lodged in the palace. On their way, Shahrazad said, “O my sister Dunyazad, I will contrive means of having you brought into the sleeping-chamber to-night. If it happens that you are given leave to come in, sit near the end of the bed and be very quiet. Then, when it gets past the middle of the night speak up and say to me, ‘O Shahrazad, my sister, if you are still awake, tell us one of your delightful stories so that we may beguile the waking hours of this, our last night together.’ Say this, and it may be that it will lead to the saving of my life.” Dunyazad promised that she would do all this.
When the marriage ceremony was over Shahrazad was left in the place from which so many girls had gone forth to death—in the chamber where the bride of King Shahriyar slept. The King came to her and Shahrazad made a show of weeping. He asked her why she wept, and she said:
“O King, I have a young sister, and she is at this moment lodged in the palace, and I weep because I shall not be able to take my leave of her.” Then said the King: “Bid your sister come into this chamber; I give permission for you to have her with you through the hours of the night.”
Thereupon Dunyazad came into the sleeping chamber. She sat there very quietly until it was past the middle of the night; then she coughed, and she said:
“O Shahrazad, my sister, if you are still wakeful, tell us one of your delightful stories so that we may beguile the waking hours of this, our last night together.” “Most willingly,” said Shahrazad, “if this good King will give us leave to be talkative.” The King, hearing these words and being restless, was pleased with the prospect of listening to a story, and he said, “Tell on.” Thereupon Shahrazad rejoiced greatly, and at once she began.
The Story of the Fisherman
There was a certain fisherman, advanced in age, who had a wife and three children; and though he was in indigent circumstances, it was his custom to cast his net, every day, no more than four times.
One day he went forth at the hour of noon to the shore of the sea, and put down his basket, and cast his net, and waited until it was motionless in the water, when he drew together its strings, and found it to be heavy: he pulled, but could not draw it up: so he took the end of the cord, and knocked a stake into the shore, and tied the cord to it. He then stripped himself, and dived round the net, and continued to pull until he drew it out: whereupon he rejoiced, and put on his clothes; but when he came to examine the net, he found in it the carcass of a donkey. At the sight of this he mourned, and ex
claimed, There is no strength nor power but in God, the High, the Great! This is a strange piece of fortune!—And he repeated the following verse:—
O thou who occupiest thyself in the darkness of night, and in peril! Spare thy trouble; for the support of Providence is not obtained by toil!
He then disencumbered his net of the dead donkey, and wrung it out; after which he spread it, and descended into the sea, and—exclaiming, In the name of God!—cast it again, and waited till it had sunk and was still, when he pulled it, and found it more heavy and more difficult to raise than on the former occasion. He therefore concluded that it was full of fish: so he tied it, and stripped, and plunged and dived, and pulled until he raised it, and drew it up on the shore; when he found in it only a large jar, full of sand and mud; on seeing which, he was troubled in his heart, and repeated the following words of the poet:—
O angry fate, forbear! or, if thou wilt not forbear, relent!
Neither favor from fortune do I gain, nor profit from the work of my hands.
I came forth to seek my sustenance, but have found it to be exhausted.
How many of the ignorant are in splendor! and how many of the wise, in obscurity!
So saying, he threw aside the jar, and wrung out and cleansed his net; and, begging the forgiveness of God for his impatience, returned to the sea the third time, and threw the net, and waited till it had sunk and was motionless: he then drew it out, and found in it a quantity of broken jars and pots.
Upon this, he raised his head toward heaven, and said, O God, Thou knowest that I cast not my net more than four times; and I have now cast it three times! Then—exclaiming, In the name of God!—he cast the net again into the sea, and waited till it was still; when he attempted to draw it up, but could not, for it clung to the bottom. And he exclaimed, There is no strength nor power but in God!—and stripped himself again, and dived round the net, and pulled it until he raised it upon the shore; when he opened it, and found in it a bottle of brass, filled with something, and having its mouth closed with a stopper of lead, bearing the impression of the seal of our lord Suleyman.1
At the sight of this, the fisherman rejoiced, and said, This I will sell in the copper-market; for it is worth ten pieces of gold. He then shook it, and found it to be heavy, and said, I must open it, and see what is in it, and store it in my bag; and then I will sell the bottle in the copper-market. So he took out a knife, and picked at the lead until he extracted it from the bottle. He then laid the bottle on the ground, and shook it, that its contents might pour out; but there came forth from it nothing but smoke, which ascended toward the sky, and spread over the face of the earth; at which he wondered excessively. And after a little while, the smoke collected together, and was condensed, and then became agitated, and was converted into an ‘Efrit, whose head was in the clouds, while his feet rested upon the ground: his head was like a dome: his hands were like winnowing forks; and his legs, like masts: his mouth resembled a cavern: his teeth were like stones; his nostrils, like trumpets; and his eyes, like lamps; and he had disheveled and dust-colored hair.
When the fisherman beheld this ‘Efrit,2 the muscles of his sides quivered, his teeth were locked together, his spittle dried up, and he saw not his way. The ‘Efrit, as soon as he perceived him, exclaimed, There is no deity but God: Suleyman is the Prophet of God. O Prophet of God, slay me not; for I will never again oppose thee in word, or rebel against thee in deed!—O Marid, said the fisherman, dost thou say, Suleyman is the Prophet of God? Suleyman hath been dead a thousand and eight hundred years; and we are now in the end of time. What is thy history, and what is thy tale, and what was the cause of thy entering this bottle?
When the Marid heard these words of the fisherman, he said, There is no deity but God! Receive news, O fisherman!—Of what, said the fisherman, dost thou give me news? He answered, Of thy being instantly put to a most cruel death. The fisherman exclaimed, Wherefore wouldst thou kill me? and what requires thy killing me, when I have liberated thee from the bottle, and rescued thee from the bottom of the sea, and brought thee up upon the dry land?—The ‘Efrit answered, Choose what kind of death thou wilt die, and in what manner thou shalt be killed.—What is my offence, said the fisherman, that this should be my recompense from thee? The ‘Efrit replied, Hear my story, O fisherman.—Tell it then, said the fisherman, and be short in thy words; for my soul hath sunk down to my feet.
Know then, said he, that I am one of the heretical Jinn: I rebelled against Suleyman the son of Da’ud; I and Sakhr the Jinni; and he sent to me his Wezir, Asaf the son of Barkhiya, who came upon me forcibly, and took me to him in bonds, and placed me before him: and when Suleyman saw me, he offered up a prayer for protection against me, and exhorted me to embrace the faith, and to submit to his authority; but I refused; upon which he called for this bottle, and confined me in it, and closed it upon me with the leaden stopper, which he stamped with the Most Great Name: he then gave orders to the Jinn, who carried me away, and threw me into the midst of the sea.
There I remained a hundred years; and I said in my heart, Whosoever shall liberate me, I will enrich him forever:—but the hundred years passed over me, and no one liberated me: and I entered upon another hundred years; and I said, Whosoever shall liberate me, I will open to him the treasures of the earth;—but no one did so; and four hundred years more passed over me, and I said, Whosoever shall liberate me, I will perform for him three wants:—but still no one liberated me. I then fell into a violent rage, and said within myself, Whosoever shall liberate me now, I will kill him; and only suffer him to choose in what manner he will die. And lo, now thou hast liberated me, and I have given thee thy choice of the manner in which thou wilt die.
When the fisherman had heard the story of the ‘Efrit, he exclaimed, O Allah! that I should not have liberated thee but in such a time as this! Then said he to the ‘Efrit, Pardon me, and kill me not, and so may God pardon thee; and destroy me not, lest God give power over thee to one who will destroy thee. The Marid answered, I must positively kill thee; therefore choose by what manner of death thou wilt die. The fisherman then felt assured of his death; but he again implored the ‘Efrit, saying, Pardon me by way of gratitude for my liberating thee.—Why, answered the ‘Efrit, I am not going to kill thee but for that very reason, because thou hast liberated me.—O Sheykh of the ‘Efrits, said the fisherman, do I act kindly toward thee, and dost thou recompense me with baseness?
The ‘Efrit, when he heard these words, answered by saying, Covet not life, for thy death is unavoidable. Then said the fisherman within himself, This is a Jinni, and I am a man; and God hath given me sound reason; therefore, I will now plot his destruction with my art and reason, like as he hath plotted with his cunning and perfidy. So he said to the ‘Efrit, Hast thou determined to kill me? He answered, Yes. Then said he, By the Most Great Name engraved upon the seal of Suleyman, I will ask thee one question; and wilt thou answer it to me truly? On hearing the mention of the Most Great Name, the ‘Efrit was agitated, and trembled, and replied, Yes; ask, and be brief. The fisherman then said, How wast thou in this bottle? It will not contain thy hand or thy foot; how then can it contain thy whole body?—Dost thou not believe that I was in it? said the ‘Efrit. The fisherman answered, I will never believe thee until I see thee in it.
Upon this, the ‘Efrit shook, and became converted again into smoke, which rose to the sky, and then became condensed, and entered the bottle by little and little, until it was all enclosed; when the fisherman hastily snatched the sealed leaden stopper, and, having replaced it in the mouth of the bottle, called out to the ‘Efrit, and said, Choose in what manner of death thou wilt die. I will assuredly throw thee here into the sea, and build me a house on this spot; and whosoever shall come here, I will prevent his fishing in this place, and will say to him, Here is an ‘Efrit, who, to any person that liberates him, will propose various kinds of death, and then give him his choice of one of them. On hearing these words of the fisherman, the ‘Efrit endeavored to escape;
but could not, finding himself restrained by the impression of the seal of Suleyman, and thus imprisoned by the fisherman as the vilest and filthiest and least of ‘Efrits.
The fisherman then took the bottle to the brink of the sea. The ‘Efrit exclaimed, Nay! nay!—to which the fisherman answered, Yea, without fail! yea, without fail! The Marid then addressing him with a soft voice and humble manner, said, What dost thou intend to do with me, O fisherman? He answered, I will throw thee into the sea; and if thou hast been there a thousand and eight hundred years, I will make thee to remain there until the hour of judgment. Did I not say to thee, spare me, and so may God spare thee; and destroy me not, lest God destroy thee? But thou didst reject my petition, and wouldest nothing but treachery; therefore God hath caused thee to fall into my hand, and I have betrayed thee.
The ‘Efrit then said, Liberate me, for this is an opportunity for thee to display humanity; and I vow to thee that I will never do thee harm; but, on the contrary, will do thee a service that shall enrich thee forever.
Upon this the fisherman accepted his covenant that he would not hurt him, but that he would do him good; and when he had bound him by oaths and vows, and made him swear by the Most Great Name of God, he opened to him; and the smoke ascended until it had all come forth, and then collected together, and became, as before, an ‘Efrit of hideous form. The ‘Efrit then kicked the bottle into the sea. When the fisherman saw him do this, he made sure of destruction, and said, This is no sign of good:—but afterward he fortified his heart, and said, O ‘Efrit, thou has covenanted with me, and sworn that thou wilt not act treacherously toward me; therefore, if thou so act, God will recompense thee; for He is jealous; He respiteth, but suffereth not to escape.
The ‘Efrit laughed, and, walking on before him, said, O fisherman, follow me. The fisherman did so, not believing in his escape, until they had quitted the neighborhood of the city, and ascended a mountain, and descended into a wide desert tract, in the midst of which was a lake of water. Here the ‘Efrit stopped, and ordered the fisherman to cast his net and take some fish; and the fisherman, looking into the lake, saw in it fish of different colors, white and red and blue and yellow; at which he was astonished; and he cast his net, and drew it in, and found in it four fish, each fish of a different color from the others, at the sight of which he rejoiced.
The Arabian Nights Page 1