Richard Francis Burton’s translation: detailed table of contents
JA’AFAR BIN YAHYA AND ABD AL-MALIK BIN SALITH THE ABBASIDE258
It is told of Ja’afar bin Yahyа the Barmecide that he sat down one day to wine and, being minded to be private, sent for his boon-companions, with whom he was most familiar, and charged the chamberlain that he suffer none of the creatures of Almighty Allah to enter, save a man of his cup-mates, by name Abd al-Malik bin Sбlih, who was behindhand with them. Then they donned brightly-dyed dresses.259 for it was their wont, as often as they sat in the wine-sйance, to endue raiment of red and yellow and green silk, and they sat down to drink, and the cups went round the lutes thrilled and shrilled. Now there was a man of the kinsfolk of the Caliph Harun al-Rashid, by name Abd al-Malik bin Salih260 bin Ali bin Abdallah bin al-Abbas,261 who was great of gravity and sedateness, piety and propriety, and Al- Rashid used instantly to require that he should company him in converse and carouse and drink with him and had offered him to such end abounding wealth, but he never would. It fortuned that this Abd al-Malik bin Salih came to the door of Ja’afar bin Yahya, so he might bespeak him of certain requisitions of his, and the chamberlain, doubting not but he was the Abd al-Malik bin Salih aforesaid (whom Ja’afar had permitted him admit and that he should suffer none but him to enter), allowed him to go in to his master. Accordingly Abd al-Malik went in, garbed in black, with his Rusбfiyah262 on his head. When Ja’afar saw him, his reason was like to depart for shame and he understood the case, to wit, that the chamberlain had been deceived by the likeness of the name; and Abd al-Malik also perceived how the matter stood and perplexity was manifest to him in Ja’afar’s face. So he put on a cheery countenance and said, “No harm be upon you!263 Bring us of these dyed clothes.” Thereupon they brought him a dyed robe264 and he donned it and sat discoursing gaily with Ja’afar and jesting with him. Then said he, “Allow us to be a partaker in your pleasures, and give us to drink of your Nabнz.”265 So they brought him a silken robe and poured him out a pint, when he said, “We crave your indulgence, for we have no wont of this.” Accordingly Ja’afar ordered a flagon of Nabнz be set before him, that he might drink whatso he pleased. Then, having anointed himself with perfumes, he chatted and jested with them till Ja’afar’s bosom broadened and his constraint ceased from him and his shame, and he rejoiced in this with joy exceeding and asked Abd al-Malik, “What is thine errand? Inform me thereof, for I cannot sufficiently acknowledge thy courtesy.” Answered the other, “I come (amend thee Allah!) on three requirements, of which I would have thee bespeak the Caliph; to wit, firstly, I have on me a debt to the amount of a thousand thousand dirhams,266 which I would have paid: secondly, I desire for my son the office of Wali or governor of a province,267 whereby his rank may be raised: and thirdly, I would fain have thee marry him to Al-’Ѕliyah, the daughter of the Commander of the Faithful, for that she is his cousin and he is a match for her.” Ja’afar said, “Allah accomplisheth unto thee these three occasions. As for the money, it shall be carried to thy house this very hour: as for the government, I make thy son Viceroy of Egypt; and as for the marriage, I give him to mate Such-an-one, the daughter of our lord the Prince of True Believers, at a dowry of such and such a sum. So depart in the assurance of Allah Almighty.” Accordingly Abd al-Malik went away much astonished at Ja’afar’s boldness in undertaking such engagements. He fared straight for his house, whither he found that the money had preceded him, and in the morrow Ja’afar presented himself before Al-Rashid and acquainted him with what had passed, and that he had appointed Abd al-Malik’s son Wali of Egypt268 and had promised him his daughter, Al-’Aliyah to wife. The Caliph was pleased to approve of this and he confirmed the appointment and the marriage. Then he sent for the young man and he went not forth of the palace of the Caliphate till Al- Rashid wrote him the patent of investiture with the government of Egypt; and he let bring the Kazis and the witnesses and drew up the contract of marriage.
Richard Francis Burton’s translation: detailed table of contents
AL-RASHID AND THE BARMECIDES269
It is said that the most wondrous of matters which happened to Al-Rashid was this. His brother Al-Hбdн,270 when he succeeded to the Caliphate, enquired of a seal-ring of great price, which had belonged to his father Al-Mahdi,271 and it reached him that Al-Rashid had taken it. So he required it of him, but he refused to give it up, and Al-Hadi insisted upon him, yet he still denied the seal-ring of the Caliphate. Now this was on Tigris-bridge, and he threw the ring into the river.272 When Al-Hadi died and Al-Rashid succeeded to the Caliphate, he went in person to that very place with a seal-ring of lead, which he cast into the stream at the same stead, and bade the divers seek it. So the duckers did his bidding and brought up the first ring, and this was counted an omen of Al-Rashid’s good fortune and of the continuance of his reign.273 When Al-Rashid came to the throne, he invested Ja’afar bin Yahyа bin Khбlid al- Barmaki274 with the Wazirate. Now Ja’afar was eminently noted for generosity and munificence, and the histories of him to this purport are renowned and have been documented. None of the Wazirs rose to the rank and favour whereto he attained with Al- Rashid, who was wont to call him brother275 and used to carry him with him into his house. The period of his Wazirate was nineteen276 years, and Yahya one day said to his son Ja’afar, “O my son, as long as thy reed trembleth,277 water it with kindness.” Men differ concerning the reason of Ja’afar’s slaughter, but the better opinion of it is follows. Al-Rashid could not bear to be parted from Ja’afar nor from his own sister ‘Abbбsah, daughter of Al-Mahdi, a single hour, and she was the loveliest woman of her day; so he said to Ja’afar, “I will marry thee to her, that it may be lawful to thee to look upon her, but thou shalt not touch her.” After this time the twain used to be present in Al-Rashid’s sitting chamber. Now the Caliph would get up bytimes and leave the chamber, and they being filled with wine as well as being young, Ja’afar would rise to her and know her carnally.278 She conceived by him and bare a handsome boy; and, fearing Al-Rashid, she dispatched the new-born child by one of her confidants to Meccah the Magnified (May Allah Almighty greaten it in honor and increase it in venerance and nobility and magnification!). The affair abode concealed till there befel a brabble between Abbasah and one of her hand-maidens whereupon the slave-girl discovered the affair of the child to Al-Rashid and acquainted him with its abiding-place. So, when the Caliph pilgrimaged, he sent one who brought him the boy and found the matter true, where he caused befal the Barmecides whatso befel.279
Richard Francis Burton’s translation: detailed table of contents
IBN AL-SAMMAK AND AL-RASHID280
It is related that Ibn al-Sammбk281 went in one day to Al- Rashid, and the Caliph, being athirst, called for drink. So his cup was brought him, and when he took it, Ibn al-Sammak said to him, “Softly, O Prince of True Believers! An thou wert denied this draught, with how much wouldst thou buy it?” He replied, “With the half of my reign;” and Ibn al-Sammak said, “Drink and Allah make it grateful to thee!” Then, when he had drunken; he asked him, “An thou wert denied the issuing forth of the draught from thy body, with what wouldst thou buy its issue?” Answered Al-Rashid, “With the whole of my reign;” and Ibn al-Sammak said, “O Commander of the Faithful, verily, a realm that weigheth not in the balance against a draught of water or a voiding of urine is not worth the striving for.” And Harun wept.
Richard Francis Burton’s translation: detailed table of contents
AL-MAAMUN AND ZUBAYDAH282
It is said that Al-Maamъn283 came one day upon Zubaydah, mother of Al-Amнn,284 and saw her moving her lips and muttering somewhat he understood not; so he said to her, “O mother mine, art thou cursing me because I slew thy son and spoiled him of his realm?” Said she, “Not so, by Allah, O Commander of the Faithful!” and quoth he, “What then was it thou saidest?” Quoth she, “Let the Prince of True Believers excuse me.” But he was urgent with her, saying, “There is no help but that thou tell it.” And
she replied, “I said, Allah confound importunity!” He asked, “How so?” and she answered, “I played one day at chess with the Commander of the Faithful, Harun al- Rashid, and he imposed on me the condition of forfeits.285 He won and made me doff my dress and walk round about the palace, stark naked; so I did this, and I felt incensed against him. Then we fell again to playing and I won; whereat I made him go to the kitchen and lie with the foulest and fulsomest wench of the wenches thereof; but I found not a slave-girl fouler and filthier than thy mother;286 so I so bade him tumble her. He did my bidding and she conceived by him of thee, and thus was I the cause of the slaying of my son and the spoiling of him of his realm.” When Al-Maamъn heard this, he turned away, saying, “Allah curse the importunate!” that is, himself, who had importuned her till she acquainted him with that affair.
Richard Francis Burton’s translation: detailed table of contents
AL-NU’UMAN AND THE ARAB OF THE BANU TAY287
It is said that Al-Nu’umбn288 had two boon-companions, one of whom was hight Ibn Sa’ad and the other Amrъ bin al-Malik, and he became one night drunken and bade bury them alive; so they buried him. When he arose on the morrow, he asked for them and was acquainted with their affair, whereupon he built over them a building and appointed to himself a day of ill-luck and a day of good fortune. If any met him on his unlucky day, he slew him and with his blood he washed that monument, which is a place well known in Kufah; and if any met him on his day of good fortune he enriched him. Now there accosted him once, on his day of ill- omen, an Arab of the Banъ Tay289 and Al-Nu’uman would have done him dead; but the Arab said, “Allah quicken the king! I have two little girls and have made none guardian over them; wherefore, and the king see fit to grant me leave to go to them, I will give him the covenant of Allah290 that I will return to him, as soon as I shall have appointed unto them a guardian.” Al-Nu’uman had ruth on him and said to him, “An a man will be surety for thee of those who are with us, I will let thee go, and if thou return not I will slay him.” Now there was with Al- Nu’uman his Wazir Sharik bin Amru: so the Tбн291 looked at him and said,
“Ho thou, Sharik, O Amru-son is there fro’ Death repair? * O
brother to men brotherless, brother of all in care!
O brother of Al-Nu’uman an old man this day spare, * An old man
slain and Allah deign fair meed for thee prepare!”
Quoth Sharik, “On me be his warranty, Allah assain the king!” So the Tбн departed, after a term had been assigned him for his returning. Now when the appointed day arrived, Al-Nu’uman sent for Sharik and said to him, “Verily the high noon of this day is past;” and Sharik answered, “the king hath no procedure against me till it be eventide.” Whenas evened the evening there appeared one afar off and Al-Nu’uman fell to looking upon him and on Sharik who said to him, “Thou hast no right over me till yonder person come, for haply he is my man.” As he spake, up came the Tбн in haste and Al-Nu’uman said, “By Allah, never saw I any more generous than you two! I know not which of you be the nobler, whether this one who became warrant for thee in death-risk or thou who returnest to thy slaughter.” Then quoth he to Sharik, “What drave thee to become warrant for him, knowing the while it was death?” and quoth he, “I did this lest it be said, Generosity hath departed from Wazirs.” Then Al-Nu’uman asked the Tбн, “And thou, what prompted thee to return, knowing that therein was death and thine one destruction?” and the Arab answered, “I did this lest it be said, Fidelity hath departed from the folk; for such thing would be a shame to mine issue and to my tribe.” And Al-Nu’uman cried, “By Allah, I will be the third of you, lest it be said, Mercy hath departed from the kings.” So he pardoned him and bade abolish the day of ill-luck; whereupon the Arab began to say,
“A many urged me that I false my faith, * But I refused whatso
the wights could plead;
For I’m a man in whom Faith dwells for aye, * And every true
man’s word is pledge of deed.”
Quoth Al-Nu’uman, “What prompted thee to keep faith, the case being as thou sayest?” Quoth he, “O king, it was my religion.” Al-Nu’uman asked, “What is thy religion?” and he answered “The Nazarene!” The king said, “Expound it to me.” So the Tбн expounded it to him and Al-Nu’uman became a Christian.292
Richard Francis Burton’s translation: detailed table of contents
FIRUZ AND HIS WIFE293
They relate that a certain king sat one day on the terrace-roof of his palace, solacing himself with the view, and presently, his wandering glances espied, on a house-top over against his palace, a woman seer never saw her like. So he turned to those present and asked them, “To whom belongeth yonder house?” when they answered, “To thy servant Fнrъz, and that is his spouse.” So he went down (and indeed passion had made him drunken as with wine, and he was deeply in love of her), and calling Firuz, said to him, “Take this letter and go with it to such a city and bring me the reply.” Firuz took the letter and going to his house, laid it under his head and passed that night; and when the morning morrowed, he farewelled his wife and fared for that city, unknowing what his sovran purposed against him. As for the king, he arose in haste after the husband had set out and repairing to the house of Firuz in disguise, knocked at the entrance. Quoth Firuz’s wife, “Who’s at the door?” and quoth he, saying, “I am the king, thy husband’s master.” So she opened and he entered and sat down, saying, “We are come to visit thee.” She cried, “I seek refuge294 from this visitation, for indeed I deem not well of it;” but the king said, “O desire of hearts, I am thy husband’s master and methinks thou knowest me not.” She replied, “Nay, I know thee, O my lord and master, and I wot thy purpose and whatso thou wantest and that thou art my husband’s lord. I understand what thou wishest, and indeed the poet hath forestalled thee in his saying of the verses referring to thy case,
‘Now will I leave your water-way untrod; * For many treading that
same way I see:
When fall the clustering flies upon the food, * I raise my hand
whate’er my hunger be:
And lions eke avoid the water-way * When dogs to lap at fountain-
side are free.’”
Then said she, “O king, comest thou to a watering-place whereat thy dog hath drunk and wilt thou drink thereof?” The king was abashed at her and at her words and fared forth from her but forgot his sandal in the house. Such was his case; but as regards Firuz, when he went forth from his house, he sought the letter, but found it not in pouch; so he returned home. Now his return fell in with the king’s going forth and he came upon the sandal in his house, whereat his wit was wildered and he knew that the king had not sent him away save for a device of his own. However, he kept silence and spake not a word, but, taking the letter, went on his mission and accomplished it and returned to the king, who gave him an hundred dinars. So Firuz betook himself to the bazar and bought what beseemeth women of goodly gifts and returning to his wife, saluted her and gave her all he had purchased, and said to her, “Arise and hie thee to thy father’s home.” Asked she, “Wherefore?” and he answered, “Verily, the king hath been bountiful to me and I would have thee make this public, so thy father may joy in that which he seeth upon thee.” She rejoined “With love and gladness,” and arising forthwith, betook herself to the house of her father, who rejoiced in her coming and in that which he saw upon her; and she abode with him a month’s space, and her husband made no mention of her. Then came her brother to him and said, “O Firuz, an thou wilt not acquaint me with the reason of thine anger against thy wife, come and plead with us before the king.” Quoth he, “If ye will have me plead with you, I will e’en plead.” So they went to the king and found the Kazi sitting with him; whereupon the damsel’s brother began, “Allah assist our lord the Kazi! I let this man on hire a flower-garden, high-walled, with a well well-conditioned and trees fruit-laden; but he beat down its walls and ruined its well and ate its fruits, and now he desireth to return i
t to me.” The Kazi turned to Firuz and asked him, “What sayest thou, O youth?” when he answered, “Indeed, I delivered him the garden in better case than it was before.” So the Kazi said to the brother, “Hath he delivered to thee the garden, as he avoucheth?” And the pleader replied, “No; but I desire to question him of the reason of his returning it.” Quoth the Kazi, “What sayest thou, O youth?” And quoth Firuz, “I returned it willy nilly, because I entered it one day and saw the trail of the lion; so I feared lest an I entered it again, the lion should devour me. Wherefore that which I did, I did of reverence to him and for fear of him.” Now the king was leaning back upon the cushion, and when he heard the young man’s words, he comprehended the purport thereof; so he sat up and said, “Return to thy flower-garden in all ease of heart; for, by Allah, never saw I the like of thy garth nor stronger of guard than its walls over its trees!” So Firuz returned to his wife, and the Kazi knew not the truth of the affair, no, nor any of those who were in that assembly, save the king and the husband and the wife’s brother.
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