The Book of the Thousand Nights and a Night, vol 9, Sir Richard Francis Burton [i am malala young readers edition .txt] 📗

and his Wazir, Ibn Shimas, in the ordinance of his kingdom through his Emirs and Governors; but as regards the favourite women, wives, concubines and others who, by their malice and perfidy, had brought about the slaughter of the Wazirs and had well nigh ruined the realm, as soon as the Court was dissolved and all the people had departed, each to his own place, after their affairs had been set in order, the King summoned his boy-Minister, the son of Shimas, and the other six Wazirs and taking them apart privily, said to them, “Know, O Wazirs that I have been a wanderer from the right way, drowned in ignorance, opposed to admonition, a breaker of facts and promises and a gainsayer of good counsellors; and the cause of all this was my being fooled by these women and the wiles whereby they beset me and the glozing lure of their speech, whereby they seduced me to sin and my acceptance of this, for that I deemed the words of them true and loyal counsel, by reason of their sweetness and softness; but lo, and behold! they were deadly poison. And now I am certified that they sought but to ruin and destroy me, wherefore they deserve punishment and retribution from me, for justice sake, that I may make them a warning to whoso will be warned. And what say your just judgments anent doing them to die?” Answered the boy Wazir, “O mighty King, I have already told thee that women are not alone to blame, but that the fault is shared between them and the men who hearken to them. However, they deserve punishment and requital for two reasons: firstly for the fulfilment of thy word, because thou art the supreme King; and secondly, by reason of their presumption against thee and their seducing thee and their meddling with that which concerneth them not and whereof it befitteth them not even to speak.

Wherefore they have right well deserved death; yet let that which hath befallen them suffice them, and do thou henceforth reduce them to servants’ estate. But it is thine to command in this and in other than this.” Then one of the Wazirs seconded the counsel of Ibn Shimas; but another of them prostrated himself before the King and said to him, “Allah prolong the King’s life! An thou be indeed resolved to do with them that which shall cause their death, do with them as I shall say to thee.” Asked Wird Khan, “And what is that?”; and the Wazir answered, “‘Twere best that thou bid some of thy female slaves carry the women who played thee false to the apartment, wherein befel the slaughter of thy Wazirs and wise men and imprison them there; and bid that they be provided with a little meat and drink, enough to keep life in their bodies. Let them never be suffered to go forth of that place, and whenever one of them dies, let her abide among them, as she is, till they die all, even to the last of them. This is the least of their desert, because they were the cause of this great avail, ay, and the origin of all the troubles and calamities that have befallen in our time; so shall there be verified in them the saying of the Sayer, ‘Whoso diggeth his brother a pit shall surely himself fall into it, albeit of long safety he have benefit.’” The King accepted the Wazir’s counsel and sending for four stalwart female slaves, committed the offending women to them, bidding them bear them into the place of slaughter and imprison them there and allow them every day a little coarse food and a little troubled water. They did with them as he bade; wherefore the women mourned with sore mourning, repenting them of that which they had done and lamenting with grievous lamentation. Thus Allah gave them their reward of abjection in this world and prepared for them torment in the world to come; nor did they cease to abide in that murky and noisome place, whilst every day one or other of them died, till they all perished, even to the last of them;[FN#183] and the report of this event was bruited abroad in all lands and countries. This is the end of the story of the King and his Wazirs and subjects, and praise be to Allah who causeth peoples to pass away, and quickeneth the bones that rot in decay; Him who alone is worthy to be glorified and magnified alway and hallowed for ever and aye! And amongst the tales they tell is one of

ABU KIR THE DYER AND ABU SIR THE BARBER.

 

There dwelt once, in Alexandria city, two men, of whom one was a dyer, by name Ab� K�r, and the other a barber Ab� S�r[FN#184]; and they were neighbours in the market-street, where their shops stood side by side. The dyer was a swindler and a liar, an exceeding wicked wight, as if indeed his head-temples were hewn out of a boulder rock or fashioned of the threshold of a Jewish synagogue, nor was he ashamed of any shameful work he wrought amongst the folk. It was his wont, when any brought him cloth for staining, first to require of him payment under pretence of buying dyestuffs therewith. So the customer would give him the wage in advance and wend his ways, and the dyer would spend all he received on meat and drink; after which he would sell the cloth itself as soon as ever its owner turned his back and waste its worth in eating and drinking and what not else, for he ate not but of the daintiest and most delicate viands nor brank but of the best of that which doth away the with of man. And when the owner of the cloth came to him, he would say to him, “Return to me to-morrow before sunrise and thou shalt find thy stuff dyed.” So the customer would go away, saying to himself, “One day is near another day,” and return next day at the appointed time, when the dyer would say to him, “Come to-morrow; yesterday I was not at work, for I had with me guests and was occupied with doing what their wants required till they went: but to-morrow before sunrise come and take thy cloth dyed.” So he would fare forth and return on the third day, when Abu Kir would say to him, “Indeed yesterday I was excusable, for my wife was brought to bed in the night and all day I was busy with manifold matters; but to-morrow, without fail, come and take thy cloth dyed.” When the man came again at the appointed time, he would put him off with some other pretence, it mattered little what, and would swear to him;—Shahrazad perceived the dawn of day and ceased saying her permitted say.

 

When it was the Nine Hundred and Thirty-first Night, She said, It hath reached me, O auspicious King, that every time the owner of an article came to the dyer he would put him off with any pretext[FN#185] and would swear to him; nor would he cease to promise and swear to him, as often as he came, till the customer lost patience and said, “How often wilt thou say to me, ‘Tomorrow?’ Give me my stuff: I will not have it dyed.”

Whereupon the dyer would make answer, “By Allah, O my brother, I am abashed at thee; but I must tell the truth and may Allah harm all who harm folk in their goods!” The other would exclaim, “Tell me what hath happened;” and Abu Kir would reply, “As for thy stuff I dyed that same on matchless wise and hung it on the drying rope but ‘twas stolen and I know not who stole it.” If the owner of the stuff were of the kindly he would say, “Allah will compensate me;” and if he were of the ill-conditioned, he would haunt him with exposure and insult, but would get nothing of him, though he complained of him to the judge. He ceased not doing thus till his report was noised abroad among the folk and each used to warn other against Abu Kir who became a byword amongst them. So they all held aloof from him and none would be entrapped by him save those who were ignorant of his character; but, for all this, he failed not daily to suffer insult and exposure from Allah’s creatures. By reason of this his trade became slack and he used to go to the shop of his neighbour the barber Abu Sir and sit there, facing the dyery and with his eyes on the door. Whenever he espied any one who knew him not standing at the dyery-door, with a piece of stuff in his hand, he would leave the barber’s booth and go up to him saying, “What seekest thou, O thou?”; and the man would reply, “Take and dye me this thing.” So the dyer would ask, “What colour wilt thou have it?” For, with all his knavish tricks his hand was in all manner of dyes; but he was never true to any one; wherefore poverty had gotten the better of him. Then he would take the stuff and say, “Give me my wage in advance and come to-morrow and take the stuff.” So the stranger would advance him the money and wend his way; whereupon Abu Kir would carry the cloth to the market-street and sell it and with its price buy meat and vegetables and tobacco[FN#186] and fruit and what not else he needed; but, whenever he saw any one who had given him stuff to dye standing at the door of his shop, he would not come forth to him or even show himself to him. On this wise he abode years and years, till it fortuned one day that he received cloth to dye from a man of wrath and sold it and spent the proceeds. The owner came to him every day, but found him not in his shop; for, whenever he espied any one who had claim against him, he would flee from him into the shop of the barber Abu Sir. At last, that angry man finding that he was not to be seen and growing weary of such work, repaired to the Kazi and bringing one of his serjeants to the shop, nailed up the door, in presence of a number of Moslems, and sealed it, for that he saw therein naught save some broken pans of earthenware to stand him instead of his stuff; after which the serjeant took the key, saying to the neighbours, “Tell him to bring back this man’s cloth then come to me[FN#187] and take his shop key;” and went his way, he and the man. Then said Abu Sir to Abu Kir, “What ill business is this?[FN#188] Whoever bringeth thee aught thou losest it for him. What hath become of this angry man’s stuff?” Answered the dyer, “O my neighbour, ‘twas stolen from me.” “Prodigous!” exclaimed the barber. “Whenever any one giveth thee aught, a thief stealeth it from thee! Art thou then the meeting-place of every rogue upon town? But I doubt me thou liest: so tell me the truth.” Replied Abu Kir, “O

my neighbour, none hath stolen aught from me.” Asked Abu Sir, “What then dost thou with the people’s property?”; and the dyer answered, “Whenever any one giveth me aught to dye, I sell it and spend the price.” Quoth Abu Sir, “Is this permitted thee of Allah?” and quoth Abu Kir, “I do this only out of poverty, because business is slack with me and I am poor and have nothing.”[FN#189] And he went on to complain to him of the dulness of his trade and his lack of means. Abu Sir in