Tales from the Arabic Part 16

Now he feared [to return to the pot then and there], lest the idiot should follow him to the place and find nothing and so his plan be marred. So he said to him, 'O Ajlan,[FN#265] I would have thee come to my lodging and eat bread with me." So the idiot went with him to his lodging and he seated him there and going to the market, sold somewhat of his clothes and p.a.w.ned somewhat from his house and bought dainty food. Then he betook himself to the ruin and replacing the money in the pot, buried it again; after which he returned to his lodging and gave the idiot to eat and drink, and they went out together. The sharper went away and hid himself, lest the idiot should see him, whilst the latter repaired to his hiding- place and took the pot

Presently, the sharper came to the ruin, rejoicing in that which he deemed he should get, and dug in the place, but found nothing and knew that the idiot had tricked him. So he buffeted his face, for chagrin, and fell to following the other whithersoever he went, so he might get what was with him, but availed not unto this, for that the idiot knew what was in his mind and was certified that he spied upon him, [with intent to rob him]; so he kept watch over himself. Now, if the sharper had considered [the consequences of] haste and that which is begotten of loss therefrom, he had not done thus. Nor," continued the vizier, "is this story, O king of the age, rarer or more extraordinary or more diverting than the story of Khelbes and his wife and the learned man and that which befell between them."

When the king heard this story, he renounced his purpose of putting the vizier to death and his soul prompted him to continue him on life. So he bade him go away to his house.

The Seventeenth Night of the Month.

When the evening evened, the king summoned the vizier, and when he presented himself, he required of him the [promised] story. So he said, "Hearkening and obedience. Know, O august king, that

STORY OF KHELBES AND HIS WIFE AND THE LEARNED MAN.

There was once a man hight Khelbes, who was a lewd fellow, a calamity, notorious for this fashion, and he had a fair wife, renowned for beauty and loveliness. A man of his townsfolk fell in love with her and she also loved him. Now Khelbes was a crafty fellow and full of tricks, and there was in his neighbourhood a learned man, to whom the folk used to resort every day and he told them stories and admonished them [with moral instances]; and Khelbes was wont to be present in his a.s.sembly, for the sake of making a show before the folk.

Now this learned man had a wife renowned for beauty and loveliness and quickness of wit and understanding and the lover cast about for a device whereby he might win to Khelbes's wife; so he came to him and told him, as a secret, what he had seen of the learned man's wife and confided to him that he was enamoured of her and besought him of help in this. Khelbes told him that she was distinguished to the utterest for chast.i.ty and continence and that she exposed herself not to suspicion; but the other said, 'I cannot renounce her, [firstly,] because the woman inclineth to me and coveteth my wealth, and secondly, because of the greatness of my love for her; and nothing is wanting but thy help.' Quoth Khelbes, 'I will do thy will;' and the other said, 'Thou shalt have of me two dirhems a day, on condition that thou sit with the learned man and that, when he riseth from the a.s.sembly, thou speak a word notifying the breaking up of the session.' So they agreed upon this and Khelbes entered and sat in the a.s.sembly, whilst the lover was a.s.sured in his heart that the secret was safe with him, wherefore he rejoiced and was content to pay the two dirhems.

Then Khelbes used to attend the learned man's a.s.sembly, whilst the other would go in to his wife and abide with her, on such wise as he thought good, till the learned man arose from his session; and when Khelbes saw that he purposed rising, he would speak a word for the lover to hear, whereupon he went forth from Khelbes's wife, and the latter knew not that calamity was in his own house. At last the learned man, seeing Khelbes do on this wise every day, began to mis...o...b.. of him, more by token of that which he knew of his character, and suspicion grew upon him; so, one day, he advanced the time of his rising before the wonted hour and hastening up to Khelbes, laid hold of him and said to him, 'By Allah, an thou speak a single syllable, I will do thee a mischief!' Then he went in to his wife, with Khelbes in his grasp, and behold, she was sitting, as of her wont, nor was there about her aught of suspicious or unseemly.

The learned man bethought him awhile of this, then made for Khelbes's house, which adjoined his own, still holding the latter; and when they entered, they found the young man lying on the bed with Khelbes's wife; whereupon quoth he to him, 'O accursed one, the calamity is with thee and in thine own house!'

So Khelbes put away his wife and went forth, fleeing, and returned not to his own land. This, then," continued the vizier, "is the consequence of lewdness, for whoso purposeth in himself craft and perfidy, they get possession of him, and had Khelbes conceived of himself that[FN#266] which he conceived of the folk of dishonour and calamity, there had betided him nothing of this.

Nor is this story, rare and extraordinary though it be, more extraordinary or rarer than that of the pious woman whose husband's brother accused her of lewdness."

When the king heard this, wonderment gat hold of him and his admiration for the vizier redoubled; so he bade him go to his house and return to him [on the morrow], according to his wont.

Accordingly, the vizier withdrew to his lodging, where he pa.s.sed the night and the ensuing day.

End of Vol. I.

Tales from the Arabic, Volume 1 Endnotes

[FN#1] Breslau Text, vol. iv. pp. 134-189, Nights cclxxii.-ccxci. This is the story familiar to readers of the old "Arabian Nights" as "Abon Ha.s.san, or the Sleeper Awakened" and is the only one of the eleven tales added by Galland to his version of the (incomplete) MS. of the Book of the Thousand Nights and One Night procured by him from Syria, the Arabic original of which has yet been discovered. (See my "Book of the Thousand Nights and One Night," Vol. IX. pp. 264 et seq.) The above t.i.tle is of course intended to mark the contrast between the everyday (or waking) hours of Aboulhusn and his fantastic life in the Khalif's palace, supposed by him to have pa.s.sed in a dream, and may also be rendered "The Sleeper and the Waker."

[FN#2] i.e. The Wag.

[FN#3] Always noted for debauchery.

[FN#4] i.e. the part he had taken for spending money.

[FN#5] i.e. "those," a characteristic Arab idiom.

[FN#6] Lit. draw thee near (to them).

[FN#7] i.e. that over the Tigris.

[FN#8] "Platter bread," i.e. bread baked in a platter, instead of, as usual with the Arabs, in an oven or earthen jar previously heated, to the sides of which the thin cakes of dough are applied, "is lighter than oven bread, especially if it be made thin and leavened."--Shecouri, a medical writer quoted by Dozy.

[FN#9] Or cooking-pots.

[FN#10] Or fats for frying.

[FN#11] Or clarified.

[FN#12] Taam, lit. food, the name given by the inhabitants of Northern Africa to the preparation of millet-flour (something like semolina) called kouskoussou, which forms the staple food of the people.

[FN#13] Or "In peace."

[FN#14] Eastern peoples attach great importance, for good or evil omen, to the first person met or the first thing that happens in the day.

[FN#15] Or "attributed as sin."

[FN#16] A common Eastern subst.i.tute for soap.

[FN#17] This common formula of a.s.sent is an abbreviation of "Hearkening and obedience are due to G.o.d and to the Commander of the Faithful" or other the person addressed.

[FN#18] Dar es Selam, one of the seven "Gardens" into which the Mohammedan Paradise is divided.

[FN#19] i.e. a mattra.s.s eighteen inches thick.

[FN#20] Complimentary form of address to eunuchs, generally used by inferiors only.

[FN#21] The morning-prayer consists of four inclinations (rekaat) only. A certain fixed succession of prayers and acts of adoration is called a rekah (sing, of rekaat) from the inclination of the body that occurs in it.

[FN#22] i.e. the terminal formula of prayer, "Peace be on us and on all the righteous servants of G.o.d!"

[FN#23] i.e. said "I purpose to make an end of prayer."

[FN#24] Or "linen."

[FN#25] A well-known poet of the time.

[FN#26] i.e. Ibrahim of Mosul, the greatest musician of his day.

[FN#27] i.e., doughty men of war, guards.

[FN#28] The Abbaside Khalifs traced their descent from Abbas, the uncle of Mohammed, and considered themselves, therefore, as belonging to the family of the Prophet.