One Thousand and One Nights

by Richard Burton

  “Her fair shape ravisheth, if face to face she did appear, * And

  if she turn, for severance from her she slayeth sheer.

  Sun-like, full-moon-like, sapling-like, unto her character *

  Estrangement no wise appertains nor cruelty austere.

  Under the bosom of her shift the garths of Eden are * And the

  full-moon revolveth still upon her neck-rings’

  sphere.”287

  She seemed a full moon rising and a gazelle browsing, a girl of nine plus five288 shaming the moon and sun, even as saith of her the sayer eloquent and ingenious,

  “Semblance of full-moon Heaven bore, * When five and five are

  conjoined by four;

  ’Tis not my sin if she made of me * Its like when it riseth

  horizon o’er.”289

  Clean of skin, odoriferous of breath, it seemed as if she were of fire fashioned and of crystal moulded; rose-red was the cheek of her and perfect the shape and form of her; even as one saith of her, describing her,

  “Scented with sandal290 and musk, right proudly doth she go,

  * With gold and silver and rose and saffron-colour aglow.

  A flower in a garden she is, a pearl in an ouch of gold * Or an

  image in chapel291 set for worship of high and low.

  Slender and shapely she is; vivacity bids her arise, * But the

  weight of her hips says, ‘Sit, or softly and slowly go.’

  Whenas her favours I seek and sue for my heart’s desire, * ‘Be

  gracious,’ her beauty says; but her coquetry answers, ‘No.’

  Glory to Him who made beauty her portion, and that * Of her lover

  to be the prate of the censurers, heigho!”292

  She captivated all who saw her, with the excellence of her beauty and the sweetness of her smile,293 and shot them down with the shafts she launched from her eyes; and withal she was eloquent of speech and excellently skilled in verse. Now when Abu al-Husn had squandered all his gold, and his ill-plight all could behold, and there remained to him naught save this slave-girl, he abode three days without tasting meat or taking rest in sleep, and the handmaid said to him, “O my lord, carry me to the Commander of the Faithful, Harun al-Rashid,” — And Shahrazad perceived the dawn of day and ceased to say her permitted say.

  When it was the Four Hundred and Thirty-eighth Night,

  She said, It hath reached me, O auspicious King, that quoth the slave-girl to her master, “O my lord, carry me to Harun al-Rashid, fifth of the sons of Abbas, and seek of him to my price ten thousand dinars. If he deem me dear, say to him: ‘O Prince of True Believers, my handmaid is worth more than this: do but prove her, and her value will be magnified in thine eyes; for this slave-girl hath not her equal, and she were unfit to any but thou.’” And she added, “Beware, O my lord, of selling me at less than the sum I have named; indeed ’tis but little for the like of me.” Now her owner knew not her worth nor that she had no equal in her day; but he carried her to the Caliph and set her in the presence and repeated what she had bidden him say. The Caliph asked her, “What is thy name?”; to which she answered, “My name is Tawaddud.”294 He then enquired, “O Tawaddud, in what branches of knowledge dost thou excel?”; and she replied, “O my lord, I am versed in syntax and poetry and jurisprudence and exegesis and philosophy; and I am skilled in music and the knowledge of the Divine ordinances and in arithmetic and geodesy and geometry and the fables of the ancients. I know the Sublime Koran by heart and have read it according to the seven, the ten and the fourteen modes. I know the number of its chapters and versets and sections and words; and its halves and fourths and eighths and tenths; the number of prostrations which occur in it and the sum total of its letters; and I know what there is in it of abrogating and abrogated295 ; also what parts of it were revealed at Al-Medinah and what at Meccah and the cause of the different revelations. I know the Holy Traditions of the Apostle’s sayings, historical and legendary, the established and those whose ascription is doubtful; and I have studied the exact sciences, geometry and philosophy and medicine and logic and rhetoric and composition; and I have learnt many things by rote and am passionately fond of poetry. I can play the lute and know its gamut and notes and notation and the crescendo and diminuendo. If I sing and dance, I seduce, and if I dress and scent myself, I slay. In fine, I have reached a pitch of perfection such as can be estimated only by those of them who are firmly rooted in knowledge.”296 Now when the Caliph heard these words spoken by one so young, he wondered at her eloquence, and turning to Abu al-Husn, said, “I will summon those who shall discuss with her all she claimeth to know; if she answer correctly, I will give thee the price thou askest for her and more; and if not, thou art fitter to have her than I.” “With gladness and goodly gree, O Commander of the Faithful,” replied Abu al-Husn. So the Caliph wrote to the Viceroy of Bassorah, to send him Ibrahim bin Siyyαr the prosodist, who was the first man of his day in argument and eloquence and poetry and logic, and bade him bring with him readers of the Koran and learned doctors of the law and physicians and astrologers and scientists and mathematicians and philosophers; and Ibrahim was more learned than all. In a little while they arrived at the palace of the Caliphate, knowing not what was to do, and the Caliph sent for them to his sitting-chamber and ordered them to be seated. So they sat down and he bade bring the damsel Tawaddud who came and unveiling, showed herself, as she were a sparkling star.297 The Caliph set her a stool of gold; and she saluted, and speaking with an eloquent tongue, said, “O Commander of the Faithful, bid the Olema and the doctors of law and leaches and astrologers and scientists and mathematicians and all here present contend with me in argument.” So he said to them, “I desire of you that ye dispute with this damsel on the things of her faith, and stultify her argument in all she advanceth;” and they answered, saying, “We hear and we obey Allah and thee, O Commander of the Faithful.” Upon this Tawaddud bowed her head and said, “Which of you is the doctor of the law, the scholar, versed in the readings of the Koran and in the Traditions?” Quoth one of them, “I am the man thou seekest.” Quoth she, “Then ask me of what thou wilt.” Said the doctor, “Hast thou read the precious book of Allah and dost thou know its cancelling and cancelled parts and hast thou meditated its versets and its letters?” “Yes,” answered she. “Then,” said he, “I will proceed to question thee of the obligations and the immutable ordinances: so tell me of these, O damsel, and who is thy Lord, who thy prophet, who thy Guide, what is thy point of fronting in prayer, and who be thy brethren? Also what thy spiritual path and what thy highway?” Whereto she replied, “Allah is my Lord, and Mohammed (whom Allah save and assain!) my prophet, and the Koran is my guide and the Ka’abah my fronting; and the True-believers are my brethren. The practice of good is my path and the Sunnah my highway.” The Caliph again marvelled at her words so eloquently spoken by one so young; and the doctor pursued, “O damsel, with what do we know Almighty Allah?” Said she, “With the understanding.” Said he, “And what is the understanding?” Quoth she, “It is of two kinds, natural and acquired.” — And Shahrazad perceived the dawn of day and ceased saying her permitted say.

  When it was the Four Hundred and Thirty-ninth Night,

  She said, It hath reached me, O auspicious King, that the damsel continued, “The understanding is of two kinds, natural and acquired. The natural is that which Allah (to whom be honour and glory!) created for the right direction of His servants after His will; and the acquired is that which men accomplish by dint of study and fair knowledge.” He rejoined, “Thou hast answered well.” Q “Where is the seat of the understanding?”— “Allah casteth it in the heart whence its lustrous beams ascend to the brain and there become fixed.” Q “How knowest thou the Prophet of Allah?” “By the reading of Allah’s Holy Book and by signs and proofs and portents and miracles!” Q “What are the obligations and the immutable ordinances?” “The obligations are five. (1) Testification that there is no ilαh298 but Allah, no god but the God a
lone and One, which for partner hath none, and that Mohammed is His servant and His apostle. (2) The standing in prayers.299 (3) The payment of the poor-rate. (4) Fasting Ramazan. (5) The Pilgrimage to Allah’s Holy House for all to whom the journey is possible. The immutable ordinances are four; to wit, night and day and sun and moon, the which build up life and hope; nor any son of Adam wotteth if they will be destroyed on the Day of Judgment.” Q “What are the obligatory observances of the Faith?” “They are five, prayer, almsgiving, fasting, pilgrimage, fighting for the Faith and abstinence from the forbidden.” Q “Why dost thou stand up to pray?” “To express the devout intent of the slave acknowledging the Deity.” Q “What are the obligatory conditions which precede standing in prayer?” “Purification, covering the shame, avoidance of soiled clothes, standing on a clean place, fronting the Ka’abah, an upright posture, the intent300 and the pronouncing ‘Allaho Akbar’ of prohibition.”301 Q “With what shouldest thou go forth from thy house to pray?” “With the intent of worship mentally pronounced.” Q “With what intent shouldest thou enter the mosque?” “With an intent of service.” Q “Why do we front the Kiblah302 ?” “In obedience to three Divine orders and one Traditional ordinance.” Q “What are the beginning, the consecration and the end of prayer?” “Purification beginneth prayer, saying the Allaho Akbar of prohibition consecrateth, and the salutation endeth prayer.” Q “What deserveth he who neglecteth prayer?” “It is reported, among the authentic Traditions of the Prophet, that he said, ‘Whoso neglecteth prayer wilfully and purposely hath no part in Al-Islam.’” — And Shahrazad perceived the dawn of day and ceased to say her permitted say.

  When it was the Four Hundred and Fortieth Night,

  She said, It hath reached me, O auspicious King, that after the damsel had repeated the words of that Holy Tradition the doctor cried, “Thou hast replied aright: now say me, what is prayer?” “Prayer is communion between the slave and his lord, and in it are ten virtues: (1) it illumineth the heart; (2) it maketh the face shine; (3) it pleaseth the Compassionate One; (4) it angereth Satan; (5) it conjureth calamity; (6) it wardeth off the mischief of enemies; (7) it multiplieth mercy; (8) it forfendeth vengeance and punishment; (9) it bringeth the slave nigh unto his lord; and (10) it restraineth from lewdness and frowardness. Hence it is one of the absolute requisites and obligatory ordinances and the pillar of the Faith.” Q “What is the key of prayer?” “Wuzd or the lesser ablution.”303 Q “What is the key to the lesser ablution?” “Intention and naming the Almighty.” Q “What is the key of naming the Almighty?” “Assured faith.” Q “What is the key of faith?” “Trust in the Lord.” Q “What is the key of trust in the Lord?” “Hope.” Q “What is the key of hope?” “Obedience.” Q “What is the key of obedience?” “The confession of the Unity and the acknowledgment of the divinity of Allah.” Q “What are the Divine ordinances of Wuzu, the minor ablution?” “They are six, according to the canon of the Imam al-Shαfi’ν Mohammed bin Idris (of whom Allah accept!): (1) intent while washing the face; (2) washing the face; (3) washing the hands and forearms; (4) wiping part of the head; (5) washing the feet and heels; and (6) observing due order.304 And the traditional statutes are ten: (1) nomination; (2) and washing the hands before putting them into the water-pot; (3) and mouth-rinsing; (4) and snuffing;305 (5) and wiping the whole head; (6) and wetting the ears within and without with fresh water; (7) and separating a thick beard; (8) and separating the fingers and toes;306 (9) and washing the right foot before the left and (10) doing each of these thrice and all in unbroken order. When the minor ablution is ended, the worshipper should say, I testify that there is no god but the God, the One, which for partner hath none, and I testify that Mohammed is His servant and His apostle. O my Allah, make me of those who repent and in purity are permanent! Glory to Thee, O my God, and in Thy praise I bear witness, that there is no god save Thou! I crave pardon of Thee and I repent to Thee! For it is reported, in the Holy Traditions, that the Prophet (whom Allah bless and preserve!) said of this prayer, ‘Whoso endeth every ablution with this prayer, the eight gates of Paradise are open to him; he shall enter at which he pleaseth.’” Q “When a man purposeth ablution, what betideth him from the angels and the devils?” “When a man prepareth for ablution, the angels come and stand on his right and the devils on his left hand.307 If he name Almighty Allah at the beginning of the ablution, the devils flee from him and the angels hover over him with a pavilion of light, having four ropes, to each an angel glorifying Allah and craving pardon for him, so long as he remaineth silent or calleth upon the name of Allah. But if he omit to begin washing with naming Allah (to whom belong might and majesty!), neither remain silent, the devils take command of him; and the angels depart from him and Satan whispereth evil thoughts unto him, till he fall into doubt and come short in his ablution. For (quoth he on whom be blessing and peace!), ‘A perfect ablution driveth away Satan and assureth against the tyranny of the Sultan’; and again quoth he, ‘If calamity befal one who is not pure by ablution; verily and assuredly let him blame none but himself.’” Q “What should a man do when he awaketh from sleep?” “He should wash his hands thrice, before putting them into the water vessel.” Q “What are the Koranic and traditional orders anent Ghusl, the complete ablution308 ?” “The divine ordinances are intent and ‘crowning’309 the whole body with water, that is, the liquid shall come at every part of the hair and skin. Now the traditional ordinances are the minor ablution as preliminary; rubbing the body; separating the hair and deferring in words310 the washing of the feet till the end of the ablution.” — And Shahrazad perceived the dawn of day and ceased saying her permitted say.

  When it was the Four Hundred and Forty-first Night,

  She said, It hath reached me, O auspicious King, that when the damsel had recounted to the doctor what were the divine and traditional orders anent Ghusl or total ablution, quoth he, “Thou hast replied aright: now tell me what are the occasions for Tayammum, or making the ablution with sand and dust; and what are the ordinances thereof, divine and human?” “The reasons are seven, viz.: want of water; fear lest water lack; need thereto; going astray on a march; sickness; having broken bones in splints and having open wounds.311 As for its ordinances, the divine number four, viz., intent, dust, clapping it to the face and clapping it upon the hands; and the human number two, nomination and preferring the right before the left hand.” Q “What are the conditions, the pillars or essentials, and the traditional statutes of prayer?” “The conditions are five: (1) purification of the members; (2) covering of the privy parts; (3) observing the proper hours, either of certainty or to the best of one’s belief; (4) fronting the Kiblah; and (5) standing on a clean place. The pillars or essentials number twelve: (1) intent; (2) the Takbνr or magnification of prohibition; (3) standing when able to stand312 ; (4) repeating the Fatihah or opening chapter of the Koran and saying, ‘In the name of Allah, the Compassionating, the Compassionate!’ with a verse thereof according to the canon of the Imam Al-Shafi’i; (5) bowing the body and keeping it bowed; (6) returning to the upright posture and so remaining for the time requisite; (7) prostration and permanence therein; (8) sitting between two prostrations and permanence therein; (9) repeating the latter profession of the Faith and sitting up therefor; (10) invoking benediction on the Prophet (whom Allah bless and preserve!) (11) the first Salutation,313 and (12) the intent of making an end of prayer expressed in words. But the traditional statutes are the call to prayer; the standing posture; raising the hands (to either side of the face) whilst pronouncing the prohibition; uttering the magnification before reciting the Fatihah; seeking refuge with Allah314 ; saying, ‘Amen’; repeating the chapter of the Koran after the Fatihah, repeating the magnifications during change of posture; saying, ‘May Allah hear him who praiseth Him! and O our Lord, to Thee be the praise!’; praying aloud in the proper place315 and praying under the breath prayers so prescribed; the first profession of unity and sitting up thereto; blessing the Prophet therein; blessing his fami
ly in the latter profession and the second Salutation.” Q “On what is the Zakαt or obligatory poor-rate taxable?” “On gold and silver and camels and oxen and sheep and wheat and barley and holcus and millet and beans and vetches and rice and raisins and dates.” Q “What is the Zakαt or poor-rate on gold?” “Below twenty miskals or dinars, nothing; but on that amount half a dinar for every score and so on proportionally.316 “ Q “On silver?” “Under two hundred dirhams nothing, then five dirhams on every two hundred and so forth.” Q “On camels?” “For every five, an ewe, or for every twenty-five a pregnant camel.” Q “On sheep?” “An ewe for every forty head,” Q “What are the ordinances of the Ramazan Fast?” “The Koranic are intent; abstinence from eating, drinking and carnal copulation, and the stoppage of vomiting. It is incumbent on all who submit to the Law, save women in their courses and forty days after childbirth; and it becomes obligatory on sight of the new moon or on news of its appearance, brought by a trustworthy person and commending itself as truth to the hearer’s heart; and among its requisites is that the intent be pronounced at nightfall. The traditional ordinances of fasting are, hastening to break the fast at sundown; deferring the fore-dawn meal,317 and abstaining from speech, save for good works and for calling on the name of Allah and reciting the Koran.” Q “What things vitiate not the fast?” “The use of unguents and eye-powders and the dust of the road and the undesigned swallowing of saliva and the emission of seed in nocturnal pollution or at the sight of a strange woman and blooding and cupping; none of these things vitiates the fast.” Q “What are the prayers of the two great annual Festivals?” “Two one-bow prayers, which be a traditional ordinance, without call to prayer or standing up to pronounce the call;318 but let the Moslem say, ‘Prayer is a collector of all folk!’319 and pronounce ‘Allaho Akbar’ seven times in the first prayer, besides the Takbir of prohibition; and, in the second, five times, besides the magnification of rising up (according to the doctrine of the Imam Al-Shafi’i, on whom Allah have mercy!) and make the profession of the Faith.” — And Shahrazad perceived the dawn of day and ceased to say her permitted say.