Created wast thou of the dust and didst a man become, Ready in question and reply and fluent in debate.

Then to the dust return'dst anon and didst become of it, For that, in very deed, of dust at first thou wast create.'

(Q.) 'What thing was it, whose first [state] was wood and its last life?' (A.) 'Moses' rod, when he cast it on the ground and it became, by permission of G.o.d, a writhing serpent.'[FN#342]

(Q.) 'What is the meaning of the verse in the Koran, "And I have other need [or occasion] for it"?'[FN#343] (A.) 'He [Moses] was wont to plant his staff in the ground, and it would flower and fruit and shade him from the heat and the cold.

Moreover, it would carry him, when he was weary, and guard his sheep from the wild beasts, whilst he slept.' (Q.) 'What woman was born of a man alone and what man of a woman alone?' (A.) 'Eve of Adam and Jesus of Mary.' (Q.) 'What fire eats and drinks, what fire eats but drinks not, what fire drinks but eats not and what other neither eats nor drinks?' (A.) 'h.e.l.lfire eats and drinks, the fire of the world eats but drinks not, the fire of the sun drinks but eats not, and that of the moon neither eats nor drinks.'

(Q.) 'Which is the open [door] and which the shut [door]?' (A.) 'The Traditional Ordinances are the open, the Koranic the shut [door].' (Q.) 'Of what does the poet speak, when he says:

A dweller in the sepulchre, at 's head his victual lies; Whenas he tastes thereof, he speaks and questions and replies.

He rises up and walks and talks, yet silent is the while, And turns anon unto the tomb wherefrom he did arise.

No living one is he, that hath a t.i.tle to respect, Nor dead, that folk should say of him, "G.o.d's mercy him comprise!"?'

(A.) 'The pen.' (Q.) 'What does the poet refer to in these verses:

Two b.r.e.a.s.t.s in one it hath; its blood is eath and quick of flow, Wide-mouthed, though all the rest be black, its ears are white as snow.

It hath an idol like a c.o.c.k, that doth its belly peck, And half a dirhem is its worth, if thou its price wouldst know?'

(A.) 'The inkhorn.' (Q.) 'And in these:

Say to men of wit and learning and to doctors everywhere, Skilled to find the hidden meanings riddles and enigmas bear, Come expound to me what is it that ye see a bird produce, 'Mongst the Arabs and barbarians and wherever else ye fare; Neither flesh nor blood, I warrant, hath the thing whereof I speak; Neither down nor feathers, birdwise, for a garment doth it wear.

Boiled it is and likewise roasted, eaten hot and eaten cold; Yea, to boot, and when 'tis buried in the glowing embers'

flare, Colours twain in it are noted, one as silver clear and white, And the other lucent yellow, gold therewith may not compare.

Living can it not be reckoned, neither may we count it dead: Tell me, then, what is this wonder, rarity of all things rare?'

(A.) 'Thou makest long the questioning of an egg worth a doit.'

(Q.) 'How many words [or times] did G.o.d speak to Moses?' (A.) 'It is related of the Prophet that he said, "G.o.d spoke to Moses fifteen hundred and fifteen words [or times]."' (Q.) 'Tell me of fourteen things that speak to the Lord of the Worlds?' (A.) 'The seven heavens and the seven earths, when they say, "We come, obedient."'[FN#344] (Q.) 'How was Adam created?' (A.) 'G.o.d created Adam of clay: the clay He made of foam and the foam of the sea, the sea of darkness, darkness of light, light of a fish, the fish of a rock, the rock of a ruby, the ruby of water, and the water He created by the exertion of His omnipotent will, according to His saying (exalted be His name!), "His commandment is only when He willeth aught, that He say, 'Be,'

--and it is."'[FN#345] (Q.) 'What is meant by the poet in the following verses:

A things sans mouth or maw that eats in wondrous wise; On trees and beasts it feeds and all beneath the skies.

Give it to eat, it thrives and flourishes amain; But give it not to drink of water, or it dies?'

(A.) 'Fire.' (Q.) 'And in these:

Two lovers, that are still estopped from all delight: Embracing, each with each, they pa.s.s the livelong night.

They guarantee the folk from all calamity, And with the risen sun they're torn apart forthright?'

(A.) 'The leaves of a gate.' (Q.) 'Tell me of the gates of h.e.l.l?' (A.) 'They are seven in number and their names are comprised in the following verses:

Jehennem first, then Leza comes and eke Hetim as well; Then must thou count Sar, and fifth comes Seker, sooth to tell: Sixth comes Jehim and last of all, Hawiyeh; thus thou hast, In compa.s.s brief of doggrel rhyme, the seven rooms of h.e.l.l.'

(Q.) 'To what does the poet refer in these verses:

A pair of ringlets long she hath, that trail for aye Behind her, as she comes and goes upon her way, And eye that never knows the taste of sleep nor sheds A tear, for none it hath for shedding, sooth to say; Nor wears it aught of clothes, from year to ended year; Yet in all manner wede it doth the folk array?'

(A.) 'A needle.' (Q.) 'What is the length and breadth of the bridge Es Sirat?' (A.) 'Its length is three thousand years'

journey, a thousand in descent, a thousand level and a thousand in ascent: it is sharper than a sword and finer than a hair.'

(Q.) 'How many intercessions [with G.o.d] hath the Prophet [for each soul]?' (A.) 'Three.' (Q.) 'Was Abou Bekr the first that embraced Islam?' (A.) 'Yes.' (Q.) 'Yet Ali[FN#346] became a Muslim before him?' (A.) 'All came to the Prophet, when he was a boy of seven years old, for G.o.d vouchsafed him the knowledge of the truth in his tender youth, so that he never prostrated himself to idols.' (Q.) 'Which is the more excellent, Ali or Abbas?'[FN#347]

Now she knew that, in propounding this question, Ibrahim was laying a trap for her; for, if she said, 'Ali is the more excellent,' she would fall in disgrace with the Khalif; so she bowed her head awhile, now reddening, now paling, then said, 'Thou askest me of two excellent men, each having [his own especial] excellence. Let us return to what we were about.'

When the Khalif heard her reply, he rose to his feet and said, 'By the Lord of the Kaabeh, thou hast said well, O Taweddud!'

Then said Ibrahim, 'What means the poet, when he says:

Slender of skirts and slim of shape and sweet of taste it is, Most like unto the spear, except it lacks of the spontoon.

In all the countries of the world the folk make use of it, And eaten 'tis in Ramazan, after mid-afternoon?'

She answered, 'The sugar-cane;' and he said, 'Tell me of many things.' 'What are they?' asked she; and he said, 'What is sweeter than honey, what is sharper than the sword, what is swifter than poison, what is the delight of a moment and what the contentment of three days, what is the pleasantest of days, what is the joy of a week, what is the debt that the worst payer denieth not, what is the prison of the tomb, what is the joy of the heart, what is the snare of the soul, what is death in life, what is the malady that may not be healed, what is the reproach that may not be done away, what is the beast that harbours not in cultivated fields, but lodges in waste places and hates mankind and hath in it somewhat of the make of seven strong beasts?' Quoth she, 'Hear what I shall say in answer; then put off thy clothes, that I may expound to thee.' Then the Khalif said, 'Expound, and he shall put off his clothes.' So she said, 'That, which is sweeter than honey, is the love of pious children to their parents; that, which is sharper than the sword, is the tongue; that, which is swifter than poison, is the evil eye; the delight of a moment is coition and the contentment of three days is the depilatory for women; the pleasantest of days is that of profit on merchandise; the joy of a week is the bride; the debt, which the worst payer denieth not, is death; the prison of the tomb is an ill son; the joy of the heart is a woman obedient to her husband, (and it is said also that, when fleshmeat descends upon the heart, it rejoiceth therein); the snare [or vexation] of the soul is a disobedient slave; death in life is poverty; the malady, that may not be healed, is an ill nature and the reproach, that may not be done away, is an ill daughter; lastly, the beast that harbours not in cultivated fields, but lodges in waste places and hates mankind and hath in it somewhat of the make of seven strong beasts, is the locust, whose head is as the head of the horse, its neck as the neck of the bull, its wings as the wings of the vulture, its feet as the feet of the camel, its tail as the tail of the serpent, its body as the body of the scorpion and its horns as the horns of the gazelle.'

The Khalif was astounded at her quickness and understanding and said to Ibrahim, 'Put off thy clothes.' So he rose and said, 'I call all who are present in this a.s.sembly to witness that she is more learned than I and all the learned men.' And he put off his clothes and gave them to her, saying, 'Take them and may G.o.d not bless them to thee!' The Khalif ordered him fresh clothes and said to Taweddud, 'There is one thing left of that for which thou didst engage, namely, chess.' And he sent for professors of chess and draughts and backgammon. The chess-player sat down before her, and they set the pieces, and he moved and she moved; but, every move he made she speedily countered, till she beat him and he found himself check-mated.

Quoth he, 'I did but lead thee on, that thou mightest think thyself skilful; but set up again, and I will show thee.' So they placed the pieces a second time, and he said to himself, 'Open thine eyes, or she will beat thee.' And he fell to moving no piece, save after calculation, and ceased not to play, till she said, 'Check-mate.' When he saw this, he was confounded at her quickness and skill; but she laughed and said, 'O master, I will make a wager with thee on this third game. I will give thee the queen and the right-hand rook and the left-hand knight; if thou beat me, take my clothes, and if I beat thee, I will take thine.' 'I agree to this,' replied he, and they replaced the pieces, she giving him the queen, rook and knight. Then said she, 'Move, O master.' So he moved, saying in himself, 'I cannot but win, with such an advantage,' and made a combination; but she moved on, little by little, till she made one of her p.a.w.ns a queen and pushing up to him p.a.w.ns and other pieces, to take off his attention, set one in his way and tempted him with it.[FN#348]

Accordingly, he took it and she said to him, 'The measure is meted out and the equilibrium established. Eat, O man, till thou pa.s.s repletion; nought shall be thy ruin but greediness. Knowest thou not that I did but tempt thee, that I might beguile thee? See: this is check-mate: put off thy clothes.' 'Leave me my trousers,'

quoth he, 'so G.o.d requite thee;' and he swore by Allah that he would contend with none, so long as Taweddud abode at the Court of Baghdad. Then he took off his clothes and gave them to her and went away.

Then came the backgammon-player, and she said to him, 'If I beat thee, what wilt thou give me?' Quoth he, 'I will give thee ten suits of brocade of Constantinople, figured with gold, and ten suits of velvet and a thousand dinars, and if I beat thee, I ask nothing but that thou write me an acknowledgment thereof.'

'To it, then,' replied she, 'and do thy best.' So they played, and he lost and went away, jabbering in the Frank jargon and saying, 'By the bounty of the Commander of the Faithful, there is not her like in all the world!' Then the Khalif summoned players on instruments of music and said to her, 'Dost thou know aught of music?' 'Yes,' answered she. So he bade bring a peeled and polished lute, whose owner [or maker] was ground down by exile [or estrangement from the beloved] and of which quoth one, describing it:

G.o.d watered a land and straight a tree sprang up on its root: It cast forth branches and throve and flourished with many a shoot.

The birds, when the wood was green, sang o'er it, and when it was dry, Fair women sang to it in turn, for lo, 'twas a minstrel's lute!

So they brought a bag of red satin, with ta.s.sels of saffron-coloured silk: and she opened the bag, and took out a lute, on which were graven the following verses:

Full many a tender branch a lute for singing-girl has grown, Wherewith at banquets to her mates she makes melodious moan.

She sings; it follows on her song, as 'twere to teach her how Heart's troubles in clear perfect speech of music to make known.

She laid her lute in her lap and letting her b.r.e.a.s.t.s hang over it, bent to it as bends a mother, suckling her child; then preluded in twelve different modes, till the whole a.s.sembly was agitated with delight, and sang the following verses:

Leave your estrangement, I pray, and bid your cruelty hold, For, by your life, my heart will never for you be consoled.

Have pity on one who weeps, afflicted and ever sad, A slave of pa.s.sion, who burns for thee with longings untold.

The Khalif was ravished and exclaimed, 'May G.o.d bless thee and receive him who taught thee[FN#349] into His mercy!' Whereupon she rose and kissed the earth before him. Then he sent for money and paid her master Aboulhusn a hundred thousand dinars to her price; after which he said to her, 'O Taweddud, ask a boon of me.' 'O Commander of the Faithful,' replied she, 'I ask of thee that thou restore me to my lord who sold me to thee.'

'It is well,' answered the Khalif and restored her to her master and gave her five thousand dinars for herself. Moreover, he appointed Aboulhusn one of his boon-companions and a.s.signed him a monthly stipend of a thousand dinars so long as he should live, and he abode with the damsel Taweddud in all delight of life.

Marvel then, O King, at the eloquence of this damsel and the greatness of her learning and understanding and her perfect excellence in all branches of knowledge, and consider the generosity of the Khalif Haroun er Reshid, in that he gave her master this money and said to her, 'Ask a boon of me;' and she besought him to restore her to her lord. So he restored her to him and gave her five thousand dinars for herself and made him one of his boon-companions. Where is such generosity to be found after the Abbaside Khalifs, may G.o.d the Most High have mercy upon them all!

End of Vol. IV

Arabian Nights, Volume 4 Footnotes

[FN#1] A very famous legist and wit of the eighth century and a prime favourite with Er Reshid. He was one of the chief pupils of the Imam Abou Henifeh (see note, Vol. II. p. 131 {see Vol. 2 FN#91}) and was Cadi of Baghdad under the third, fourth and fifth Khalifs of the Abbaside dynasty.

[FN#2] Shown in choosing so learned a Cadi.