The Book of the Thousand Nights and a Night — Volume 01 (of 10) Chapter 14: Part 14

who did much as they pleased. The only redeeming point in the system is that it obviated the necessity of prostitution which is, perhaps, the greatest evil known to modern society. Footnote 46: Arab. "Al-Kahánah"=the craft of a "Káhin" (Heb. Cohen) a diviner, soothsayer, etc. Footnote 47: Arab. "Id al-kabír"=The Great Festival; the Turkish Bayrám and Indian Bakar-eed (Kine-fête), the pilgrimage-time, also termed "Festival of the Kurbán" (sacrifice) because victims are slain; Al-Zuha (of Undurn or forenoon), Al-Azhá (of serene night) and Al-Nahr (of throat-cutting). For full details I must refer readers to my "Personal Narrative of a Pilgrimage to El-Medinah and Meccah" (3 vols. 8vo. London, Longmans, 1855). I shall have often to refer to it. Footnote 48: Arab. "Kalám al-mubáh," _i.e._, that allowed or permitted to her by the King, her husband. Footnote 49: Moslem Kings are expected, like the old Guebre Monarchs, to hold "Darbar" (_i.e._, give public audience) at least twice a day, morning and evening. Neglect of this practice caused the ruin of the Caliphate and of the Persian and Moghul Empires: the great lords were left uncontrolled and the lieges revolted to obtain justice. The Guebre Kings had two levée places, the Rozistan (day station) and the Shabistan (night-station—istán or stán being a nominal form of istádan, to stand, as Hindo-stán). Moreover one day in the week the sovereign acted as "Mufti" or Supreme Judge. Footnote 50: Arab. "Al-Bashárah," the gift everywhere claimed in the East and in Boccaccio's Italy by one who brings good news. Those who do the reverse expose themselves to a sound strappado. Footnote 51: A euphemistic formula, to avoid mentioning unpleasant matters. I shall note these for the benefit of students who would honestly prepare for the public service in Moslem lands. Footnote 52: Arab. "Dinár," from the Latin denarius (a silver coin worth ten ounces of brass) through the Greek δηνάριον: it is a Koranic word (chapt. iii.) though its Arab equivalent is "Miskál." It also occurs in the Kathá before quoted, clearly showing the derivation. In the "Book of Kalilah and Dimnah" it is represented by the Daric or Persian Dinár, δαρεικός, from Dárá=a King (whence Darius). The Dinar, sequin or ducat, contained at different times from 10 and 12 (Abu Hanifah's day) to 20 and even 25 dirhams or drachmas; and, as a weight, represented a drachma and a half. Its value greatly varied, but we may assume it here at nine shillings or ten francs to half a sovereign. For an elaborate article on the Dinar see Yule's "Cathay and the Way Thither" (ii., pp. 439-443). Footnote 53: The formula used in refusing alms to an "asker" or in rejecting an insufficient offer: "Allah will open to thee!" (some door of gain—not mine)! Another favourite ejaculation is "Allah Karim" (which Turks pronounce "Kyereem")=Allah is All-beneficent: meaning Ask Him, not me. Footnote 54: The public bath. London knows the word through "The Hummums." Footnote 55: Arab. "Dirham" (Plur. diráhim, also used in the sense of money, "siller"), the Gr. δραχμή and the drachuma of Plautus (Trin. 2, 4, 23). The word occurs in the Panchatantra also showing the derivation; and in the Syriac Kalilah wa Dimnah it is "Zúz." This silver piece was=6 obols (9¾d.) and as a weight=66½ grains. The Dirham of The Nights was worth six "Dánik," each of these being a fraction over a penny. The modern Greek Drachma is=one franc. Footnote 56: In Arabic the speaker always puts himself first, even if he address the King, without intending incivility. Footnote 57: A she-Ifrit, not necessarily an evil spirit. Footnote 58: Arab. "Kullah" (in Egypt pron. "gulleh"), the wide-mouthed jug, called in the Hijaz "baradiyah;" "daurak" being the narrow. They are used either for water or sherbet and, being made of porous clay, "sweat," and keep the contents cool; hence all old Anglo-Egyptians drink from them, not from bottles. Sometimes they are perfumed with smoke of incense, mastich or Kafal (Amyris Kafal). For their graceful shapes See Lane's "Account of the Manners and Customs of the Modern Egyptians" (chapt. v). I quote, here and elsewhere, from the fifth edition, London, Murray, 1860. Footnote 59: "And what is?" etc. A popular way of expressing great difference. So in India:—"Where is Rajah Bhoj (the great King) and where is Gangá the oilman?" 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 verses[61]:— 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!" [Illustration] 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