The Thousand and One Nights Volume IV Part 33

(A.) 'That of the Cow.'[FN#261] (Q.) 'Which is the most magnificent verse?' (A.) 'That of the Throne;[FN#262] it has fifty words, in each fifty blessings.' (Q.) 'What verse hath in it nine signs [or wonders]?' (A.) 'That in which quoth G.o.d the Most High, "Verily, in the creation of the heavens and the earth and the alternation of night and day and the s.h.i.+p that runneth in the sea with what profiteth mankind and in what G.o.d sendeth down from heaven of water and quickeneth therewith the earth, after its dearth, and spreadeth abroad therein all manner cattle, and the s.h.i.+fting of the winds and the clouds, pressed into service betwixt heaven and earth, are signs for folk who understand."'[FN#263] (Q.) 'Which is the most just?' (A.) 'That in which G.o.d saith, "Verily, G.o.d commandeth to justice and beneficence and giving to those that are near unto us and forbiddeth from profligacy and iniquity and oppression."'[FN#264] (Q.) 'Which is the most yearnful?' (A.) 'That in which quoth G.o.d, "Shall every man of them yearn to enter a garden of delight?"'[FN#265] (Q.) 'Which is the most hopeful?' (A.) 'That in which quoth G.o.d the Most High, "Say, 'O ye my servants, that have transgressed against your own souls, despair not of the mercy of G.o.d! Indeed, G.o.d forgiveth sins, all of them, for He is the Forgiving, the Compa.s.sionate.'"'

[FN#266] (Q.) 'By what version dost thou read?' (A.) 'By that of the people of Paradise, to wit, the version of Nafi.'[FN#267]

(Q.) 'In which verse doth G.o.d make prophets lie?' (A.) 'In that wherein He saith, "They [the brothers of Joseph] brought lying blood upon his s.h.i.+rt."'[FN#268] (Q.) 'In which doth He make infidels speak the truth?' (A.) 'In that wherein He saith, "The Jews say, 'The Nazarenes are [grounded] on nought,' and the Nazarenes say, 'The Jews are [grounded] on nought;' and [yet]

they [both] read the Scripture."[FN#269] And [in this] both speak the truth.' (Q.) 'In which doth G.o.d speak in His own person [in the singular]?' (A.) 'In that in which He saith, "Neither have I created Jinn and men, but that they should wors.h.i.+p."'[FN#270]

(Q.) 'In which do the angels speak?' (A.) 'In that which saith, "We celebrate Thy praises and hallow Thee."'[FN#271] (Q.) 'What sayst thou of the formula, "I seek refuge with G.o.d from Satan the Stoned"?' (A.) 'It is obligatory, by commandment of G.o.d, on all who read the Koran, as appears by His saying, "When thou readest the Koran, seek refuge with G.o.d from Satan the Stoned."'[FN#272] (Q.) 'What are the words and variants of the formula?' (A.) 'Some say, "I take refuge with G.o.d the All-hearing and knowing, etc.," and others, "With G.o.d the Strong;" but the best is that of which the n.o.ble Koran and the Traditions speak. The Prophet was used, whenas he was about to open the Koran, to say, "I take refuge with G.o.d from Satan the Stoned." And quoth a Tradition, reported by Nafi on the authority of his [adopted] father, "The apostle of G.o.d used, when he rose in the night to pray, to say aloud, 'G.o.d is Most Great, with [all] greatness! Praise be to G.o.d abundantly! Glory to G.o.d morning and evening!' Then would he say, 'I seek refuge with G.o.d from Satan the Stoned and from the instigations of the Devils and their evil suggestions."' And it is told of Ibn Abbas[FN#273] (of whom G.o.d accept) that he said, "The first time Gabriel came down to the Prophet [with a portion of the Koran,] he taught him [the formula of] seeking refuge, saying, 'O Mohammed, say, "I seek refuge with G.o.d the All-hearing and knowing;" then say, "In the name of G.o.d the Compa.s.sionate, the Merciful!" And read, in the name of thy Lord who created men from clotted blood.'"'[FN#274] (Q.) 'What sayst thou of the verse, "In the name of G.o.d, the Compa.s.sionate, the Merciful"?

Is it one of the verses of the Koran?' (A.) 'Yes; it is a verse of "The ant"[FN#275] and occurs also [at the head of the first and] between every two [following] chapters; and there is much difference of opinion, respecting this, among the learned.'

(Q.) 'Why is not the formula written at the head of the chapter of Immunity?'[FN#276] (A.) 'When this chapter was revealed for the dissolution of the alliance between the Prophet and the idolaters, the former sent Ali ibn Abi Talib (whose face G.o.d honour) therewith [from Medina to Mecca] at the season of the greater pilgrimage;[FN#277] and he read the chapter to them, but did not read "In the name, etc."'[FN#278] (Q.) 'What of the excellence of the formula and the blessing that attaches to it?' (A.) 'It is told of the Prophet that he said, "Never is 'In the name, etc.' p.r.o.nounced over aught, but there is a blessing in it;" and it is reported, on his authority, that the Lord of Glory swore by His glory that never should the formula be p.r.o.nounced over a sick person, but he should be healed of his sickness. Moreover, it is said that, when G.o.d created the empyreal heaven, it was agitated with an exceeding agitation; but He wrote on it, "In the name, etc.," and its agitation subsided.

When the formula was first revealed to the Prophet, he said, "I am safe from three things, earthquake and metamorphosis and drowning;" and indeed its virtues are great and its blessings too many to enumerate. It is told of the Prophet that he said, "There will be brought before G.o.d, on the judgment day, a man with whom He shall reckon and finding no good deed to his account, shall order him to the fire; but the man will say, 'O my G.o.d, Thou hast not dealt justly by me!' Then shall G.o.d (to whom belong might and majesty) say, 'How so?' and the man will answer, saying, 'O Lord, for that Thou callest Thyself the Compa.s.sionate, the Merciful, yet wilt Thou punish me with the fire!' And G.o.d (extolled be His majesty) shall say, 'I did indeed name myself the Compa.s.sionate, the Merciful. Carry My servant to Paradise, of My mercy, for I am the most Merciful of those that have mercy.'"' (Q.) 'What was the origin of the use of the formula?'

(A.) 'When G.o.d revealed the Koran, they wrote, "In Thy name, O my G.o.d!"; when He revealed the words, "Say, pray ye to G.o.d or pray ye to the Compa.s.sionate, what days ye pray, for to Him [belong] the most fair names,"[FN#279] they wrote, "In the name of G.o.d, the Compa.s.sionate;" and when He revealed the words, "Your G.o.d is one G.o.d, there is no G.o.d but He, the Compa.s.sionate, the Merciful,"[FN#280] they wrote, "In the name of G.o.d, the Compa.s.sionate, the Merciful!"' (Q.) 'Did G.o.d reveal the Koran all at once or at intervals?' (A.) 'Gabriel the Faithful [Spirit] (on whom be peace) descended with it from the Lord of the Worlds upon His Prophet Mohammed, Prince of the Apostles and seal[FN#281] of the Prophets, by detached verses, containing commandment and prohibition, promise and menace, anecdotes and similitudes, as the occasion called for it, in the course of twenty years.' (Q.) 'Which chapter was first revealed?'

(A.) 'According to Ibn Abbas, that of the Clot of Blood,[FN#282]

and according to Jabir ben Abdallah,[FN#283] that of the Covered [with a cloak].'[FN#284] (Q.) 'Which verse was the last revealed?'

(A.) 'That of Usury,[FN#285] and it is said [also], the verse, "When there cometh G.o.d's succour and victory."'[FN#286] (Q.) 'Tell me the names of the Companions who collected the Koran, in the lifetime of the Apostle of G.o.d.' (A.) 'They were four in number, to wit, Uba ibn Kaab, Zeid ibn Thabit, Abou Ubeideh Aamir ben Jerrah and Othman ben Affan,[FN#287] may G.o.d accept of them all!'

(Q.) 'Who are the readers, from whom the [accepted] reading of the Koran is taken?' (A.) 'They are four in number, namely, Abdallah ben Mesoud, Uba ben Kaab, Maadh ben Jebel[FN#288] and Salim ben Abdallah.'[FN#289] (Q.) 'What sayst thou of the words of the Most High, "That which is sacrificed to stones"?'[FN#290]

(A.) 'The stones are idols, which are set up and wors.h.i.+pped, instead of G.o.d the Most High, and [from this] we seek refuge with Him.'

(Q.) 'What sayst thou of the words of the Most High, "[Quoth Jesus] Thou knowest what is in my soul, and I know not what is in Thy soul"?'[FN#291] (A.) 'They mean "Thou [G.o.d] knowest the truth of me and what is in me and I [Jesus] know not what is in Thee;" and the proof of this are his words,[FN#292] "Thou [G.o.d]

art He that knoweth the hidden things;" and it is said, also, "Thou [G.o.d] knowest my essence, but I [man] know not Thine essence."' (Q.) 'What sayst thou of the words of the Most High, "O ye that believe, deny not yourselves the good things that G.o.d hath made lawful to you!"?'[FN#293] (A.) 'My master (on whom G.o.d have mercy) told me that Ez Zuhak[FN#294] said, "There was a people of the true-believers who said, 'We will dock our yards and don sackcloth;' whereupon this verse was revealed."

But El Cutadeh[FN#295] says that it was revealed on account of sundry Companions of the Apostle of G.o.d, Ali ibn Abi Talib and Othman ben Musaab and others, who said, "We will dock ourselves and don hair [cloth] and make us monks."' (Q.) 'What sayst thou of the words of the Most High, "And G.o.d took Abraham to friend"?'[FN#296] (A.) 'The friend [of G.o.d] is the needy, the poor, and (according to another saying) he is the lover, he who is absorbed in the love of G.o.d the Most High and in whose exclusive devotion there is no falling away.'

When the professor saw her pa.s.s on in speech with the pa.s.sing of the clouds[FN#297] and that she stayed not in answering, he rose to his feet and said, 'I take G.o.d to witness, O Commander of the Faithful, that this damsel is more learned than I in Koranic exegesis and what pertains thereto.' Then said she, 'I will ask thee one question, which if thou answer, it is well: but if thou answer not, I will strip off thy clothes.' 'Ask on,' quoth the Khalif; and she said, 'Which verse of the Koran has in it three-and-twenty Kafs,[FN#298] which sixteen Mims,[FN#299] which a hundred and forty Ains,[FN#300] and which section[FN#301] lacks the formula, "To whom [G.o.d] belong might and majesty"?' He could not answer, and she said to him, 'Put off thy clothes.' So he doffed them, and she said, 'O Commander of the Faithful, the verse of the sixteen Mims is in the chapter Houd and is the saying of the Most High, "It was said, 'O Noah, go down in peace from us, and blessing upon thee!'"[FN#302]; that of the three-and-twenty Kafs is the verse called of the Faith, in the chapter of the Cow; that of the hundred and forty Ains is in the chapter of El Aaraf,[FN#303]

"And Moses chose seventy men of his tribe to [attend] our appointed time;[FN#304] to each man a pair of eyes."[FN#305]

And the set portion which lacks the formula, "To whom [G.o.d]

belong might and majesty," is that which comprises the chapters "The Hour draweth nigh and the Moon is cloven in twain," "The Compa.s.sionate" and "The Event."'[FN#306] And the professor departed in confusion.

Then came forward the skilled physician and said to her, 'We have done with theology and come now to physiology. Tell me, therefore, how is man made, how many veins, bones and vertebrae are there in his body, which is the chief vein and why Adam was named Adam?' 'Adam was called Adam,' answered she, 'because of the udmeh, to wit, the tawny colour of his complexion and also (it is said) because he was created of the adim of the earth, that is to say, of the soil of its surface. His breast was made of the earth of the Kaabeh, his head of earth from the East and his legs of earth from the West. There were created for him seven doors [or openings] in his head, to wit, the eyes, the ears, the nostrils and the mouth, and two pa.s.sages, the urethra and the a.n.u.s. The eyes were made the seat of the sense of sight, the ears of that of hearing, the nostrils of that of smell, the mouth of that of taste and the tongue to speak forth what is in the innermost heart of man. Adam was originally created of four elements combined, water, earth, fire and air.

The yellow bile is the humour of fire, being hot and dry, the black bile that of earth, being cold and dry, the phlegm that of water, being cold and moist, and the blood that of air, being hot and moist. There are in man three hundred and threescore veins, two hundred and forty bones and three souls [or natures], the animal, the rational and the essential or [natural], to each of which is allotted a separate function.

Moreover, G.o.d made him a heart and spleen and lungs and six guts and a liver and two kidneys and marrow [or brain] and b.u.t.tocks and bones and skin and five senses, hearing, seeing, smell, taste and touch. The heart He set on the left side of the breast and made the stomach the exemplar [or governor]

thereof. He appointed the lungs for a ventilator to the heart and set the liver on the right side, opposite thereto. Moreover, He made, besides this, the midriff and the intestines and set up the bones of the breast and ribbed them with the ribs.'

(Q.) 'How many ventricles are there in a man's head?' (A.) 'Three, which contain five faculties, styled the intrinsic senses, i.e.

common sense, fancy, thought, apperception and memory.' (Q.) 'Describe to me the scheme of the bones.' (A.) 'It consists of two hundred and forty bones, which are divided into three parts, the head, the trunk and the extremities. The head is divided into skull and face. The skull is constructed of eight bones, and to it are attached the teeth, two-and- thirty in number, and the hyod bone, one. The trunk is divided into spinal column, breast and basin. The spinal column is made up of four-and-twenty bones, called vertebrae, the breast of the breastbone and the ribs, which are four-and-twenty in number, twelve on each side, and the basin of the hips, the sacrum and the coccyx. The extremities are divided into arms and legs. The arms are again divided into shoulder, comprising shoulder-blades and collar-bone, the upper- arm, one bone, the fore-arm, composed of two bones, the radius and the ulna, and the hand, consisting of the wrist, the metacarpus and the fingers. The wrist is composed of eight bones, ranked in two rows, each comprising four bones; the metacarpus of five and the fingers, which are five in number, of three bones each, called the phalanges, except the thumb, which has but two.

The lower extremities are divided into thigh, one bone, leg, composed of three bones, the tibia, the fibula and the kneepan, and the foot, divided like the hand, with the exception of the wrist,[FN#307] which is composed of seven bones, ranged in two rows, two in one and five in the other.' (Q.) 'Which is the root of the veins?' (A.) 'The aorta from which they ramify, and they are many, none knoweth the tale of them save He who created them; but, as I have before observed, it is said that they are three hundred and threescore in number. Moreover, G.o.d hath appointed the tongue to interpret [for the thought], the eyes to serve as lanterns, the nostrils to smell with, and the hands for prehensors. The liver is the seat of pity, the spleen of laughter and the kidneys of craft; the lungs are the ventilators, the stomach the storehouse and the heart the pillar [or mainstay] of the body. When the heart is sound, the whole body is sound, and when the heart is corrupt, the whole body is corrupt.' (Q.) 'What are the outward signs and symptoms of disease in the members of the body, both internal and external?' (A.) 'A physician, who is a man of understanding, looks into the state of the body and is guided by the feel of the hands, according as they are firm [or flabby], hot or cool, moist or dry. Internal disorders are also indicated by external symptoms, such as yellowness of the [whites of the] eyes, which denotes jaundice, and bending of the back, which denotes disease of the lungs.' (Q.) 'What are the internal symptoms of disease?' (A.) 'The science of the diagnosis of disease by internal symptoms is founded upon six canons, to wit, (1) the actions [of the patient] (2) what is evacuated from his body (3) the nature and (4) site of the pain he feels (5) swelling and (6) the effluvia given off by his body.' (Q.) 'How cometh hurt to the head?' (A.) 'By the introduction of food upon food, before the first be digested, and by satiety upon satiety; this it is that wasteth peoples. He who will live long, let him be early with the morning-meal and not late with the evening-meal; let him be sparing of commerce with women and chary of cupping and blood-letting and make of his belly three parts, one for food, one for drink and the third for air; for that a man's intestines are eighteen spans in length and it befits that he appoint six for food, six for drink, and six for air. If he walk, let him go gently; it will be wholesomer for him and better for his body and more in accordance with the saying of G.o.d the Most High, "Walk not boisterously [or proudly] upon the earth."'[FN#308] (Q.) 'What are the symptoms of yellow bile and what is to be feared there-from?' (A.) 'The symptoms are, sallow complexion and dryness and bitter taste in the mouth, failure of the appet.i.te, and rapid pulse; and the patient has to fear high fever and delirium and p.r.i.c.kly heat and jaundice and tumour and ulceration of the bowels and excessive thirst.'

(Q.) 'What are the symptoms of black bile and what has the patient to fear from it, if it get the mastery of the body?'

(A.) 'The symptoms are deceptive appet.i.te and great mental disquiet and care and anxiety; and it behoves that it be evacuated, else it will generate melancholy and leprosy and cancer and disease of the spleen and ulceration of the bowels.'

(Q.) 'Into how many branches is the art of medicine divided?'

(A.) 'Into two: the art of diagnosing diseases and that of restoring the diseased body to health.' (Q.) 'When is the drinking of medicine more efficacious than otherwhen?' (A.) 'When the sap runs in the wood and the grape thickens in the cl.u.s.ter and the auspicious planets[FN#309] are in the ascendant, then comes in the season of the efficacy of drinking medicine and the doing away of disease.' (Q.) 'What time is it, when, if a man drink from a new vessel, the drink is wholesomer and more digestible to him than at another time, and there ascends to him a pleasant and penetrating fragrance?' (A.) 'When he waits awhile after eating, as quoth the poet:

I rede thee drink not after food in haste, but tarry still; Else with a halter wilt thou lead thy body into ill.

Yea, wait a little after thou hast eaten, brother mine; Then drink, and peradventure thus shalt thou attain unto thy will.'

(Q.) 'What food is it that giveth not rise to ailments?' (A.) 'That which is not eaten but after hunger, and when it is eaten, the ribs are not filled with it, even as saith Galen the physician, "Whoso will take in food, let him go slowly and he shall not go wrong." To end with the saying of the Prophet, (whom G.o.d bless and preserve,) "The stomach is the home of disease, and abstinence is the beginning[FN#310] of cure, [FN#311] for the origin of every disease is indigestion, that is to say, corruption of the meat in the stomach."' (Q.) 'What sayst thou of the bath?' (A.) 'Let not the full man enter it. Quoth the Prophet, "The bath is the delight of the house, for that it cleanseth the body and calleth to mind the fire [of h.e.l.l]."' (Q.) 'What waters[FN#312] are best for bathing?' (A.) 'Those whose waters are sweet and plains wide and whose air is pleasant and wholesome, its climate [or seasons] being fair, autumn and summer and winter and spring.' (Q.) 'What kind of food is the most excellent?' (A.) 'That which women make and which has not cost overmuch trouble and which is readily digested. The most excellent of food is brewis,[FN#313]

according to the saying of the Prophet, "Brewis excels other food, even as Aasheh excels other women."' (Q.) 'What kind of seasoning[FN#314] is most excellent?' (A.) 'Flesh meat (quoth the Prophet) is the most excellent of seasonings; for that it is the delight of this world and the next.' (Q.) 'What kind of meat is the most excellent?' (A.) 'Mutton; but jerked meat is to be avoided, for there is no profit in it.' (Q.) 'What of fruits?' (A.) 'Eat them in their prime and leave them when their season is past.' (Q.) 'What sayst thou of drinking water?' (A.) 'Drink it not in large quant.i.ties nor by gulps, or it will give thee the headache and cause divers kinds of harm; neither drink it immediately after the bath nor after copulation or eating (except it be after the lapse of fifteen minutes for a young and forty for an old man) or waking from sleep.' (Q.) 'What of drinking wine?' (A.) 'Doth not the prohibition suffice thee in the Book of G.o.d the Most High, where He saith, "Verily, wine and casting lots and idols and divining arrows are an abomination of the fas.h.i.+on of the Devil: shun them, so surely shall ye thrive."[FN#315] And again, "If they ask thee of wine and casting lots, say, 'In them are great sin and advantages to mankind, but the sin of them is greater than the advantage.'"[FN#316] Quoth the poet:

O wine-bibber, art not ashamed and afraid To drink of a thing that thy Maker forbade?

Come, put the cup from thee and mell with it not, For wine and its drinker G.o.d still doth upbraid.

And quoth another:

I drank the sweet sin till my wit went astray: 'Tis ill drinking of that which doth reason away.

As for the useful qualities that are therein, it disperses gravel from the kidneys and strengthens the bowels, banishes care, moves to generosity and preserves health and digestion.

It a.s.sains the body, expels disease from the joints, purifies the frame of corrupt humours, engenders cheerfulness and gladdens and keeps up the natural heat. It contracts the bladder, strengthens the liver and removes obstructions, reddens the face, clears away cobwebs from the brain and defers gray hairs. In short, had not G.o.d (to whom belong might and majesty) forbidden it, there were not on the face of the earth aught fit to stand in its place. As for drawing lots, it is a game of hazard.'[FN#317] (Q.) 'What wine is the best?' (A.) 'That which is pressed from white grapes and ferments fourscore days or more: it resembleth not water and indeed there is nothing on the surface of the earth like unto it.' (Q.) 'What of cupping?' (A.) 'It is for him who is [over] full of blood and has no defect therein. Whoso will be cupped, let it be at the wane of the moon, on a day without cloud or wind or rain and the seventeenth of the month. If it fall on a Tuesday, it will be the more efficacious, and nothing is more salutary for the brain and eyes and for clearing the memory than cupping.'

(Q.) 'What is the best time for cupping?' (A.) 'One should be cupped fasting, for this fortifies the wit and the memory. It is reported of the Prophet that, when any one complained to him of a pain in the head or legs, he would bid him be cupped and not eat salt [meat] fasting, for it engendered scurvy, neither eat sour milk immediately after [cupping].' (Q.) 'When is cupping to be avoided?' (A.) 'On Wednesdays and Sat.u.r.days, and let him who is cupped on these days blame none but himself.

Moreover, one should not be cupped in very hot nor in very cold weather; and the best season for cupping is Spring.' (Q.) 'Tell me of copulation.'

At this Taweddud hung her head, for shame and confusion before the Khalif; then said, 'By Allah, O Commander of the Faithful, it is not that I am at fault, but that I am ashamed, though, indeed, the answer is on the tip of my tongue.' 'Speak, O damsel,' said the Khalif; whereupon quoth she, 'Copulation hath in it many and exceeding virtues and praiseworthy qualities, amongst which are, that it lightens a body full of black bile and calms the heat of love and engenders affection and dilates the heart and dispels sadness; and the excess of it is more harmful in summer and autumn than in spring and winter.' (Q.) 'What are its good effects?' (A.) 'It doth away trouble and disquiet, calms love and chagrin and is good for ulcers in a cold and dry humour; but excess of it weakens the sight and engenders pains in the legs and head and back: and beware, beware of having to do with old women, for they are deadly.

Quoth the Imam Ali,[FN#318] (whose face G.o.d honour), "Four things kill and ruin the body: bathing on a full stomach, eating salt meat, copulation on a plethora [of blood] and lying with an ailing woman; for she will weaken thy strength and infect thy body with sickness; and an old woman is deadly poison." And quoth one of them, "Beware of taking an old woman to wife, though she be richer in goods than Caroun."'[FN#319]

(Q.) 'What is the best copulation?' (A.) 'If the woman be young, well-shaped, fair of face, swelling-breasted and of honourable extraction, she will add to thee strength and health of body; and let her be even as saith the poet, describing her:

Even by thy looks, I trow, she knows what thou desir'st, By instinct, without sign or setting forth of sense; And when thou dost behold her all-surpa.s.sing grace, Her charms enable thee with gardens to dispense.'

(Q.) 'At what time is copulation good?' (A.) 'If by day, after the morning-meal, and if by night, after food digested.' (Q.) 'What are the most excellent fruits?' (A.) 'The pomegranate and the citron.' (Q.) 'Which is the most excellent of vegetables?'

(A.) 'The endive.' (Q.) 'Which of sweet-scented flowers?'

(A.) 'The rose and the violet.' (Q.) 'How is sperma hominis secreted?' (A.) 'There is in man a vein that feeds all the other veins. Water [or blood] is collected from the three hundred and threescore veins and enters, in the form of red blood, the left t.e.s.t.i.c.l.e, where it is decocted, by the heat of man's temperament, into a thick, white liquid, whose odour is as that of the palm-spathe.' (Q.) 'What bird [or flying thing]

is it that emits seed and menstruates?' (A.) 'The bat, that is, the rere-mouse.' (Q.) 'What is that which, when it is shut out [from the air], lives, and when it smells the air, dies?' (A.) 'The fish.' (Q.) 'What serpent lays eggs?' (A.) 'The dragon.'

With this the physician was silent, being weary with much questioning, and Taweddud said to the Khalif, 'O Commander of the Faithful, he hath questioned me till he is weary, and now I will ask him one question, which if he answer not, I will take his clothes as lawful prize.' 'Ask on,' quoth the Khalif. So she said to the physician, 'What is that which resembles the earth in [plane] roundness, whose resting-place and spine are hidden, little of value and estimation, narrow-chested, its throat shackled, though it be no thief nor runaway slave, thrust through and through, though not in fight, and wounded, though not in battle; time eats its vigour and water wastes it away; now it is beaten without a fault and now made to serve without stint; united after separation, submissive, but not to him who caresses it, pregnant[FN#320] without a child in its belly, drooping, yet not leaning on its side, becoming dirty yet purifying itself, cleaving to [its mate], yet changing, copulating without a yard, wrestling without arms, resting and taking its ease, bitten, yet not crying out, [now] more complaisant than a boon-companion and [anon] more troublesome than summer-heat, leaving its wife by night and clipping her by day and having its abode in the corners of the mansions of the n.o.ble?' The physician was silent and his colour changed and he bowed his head awhile in perplexity and made no reply; whereupon she said to him, 'O physician, speak or put off thy clothes.' At this, he rose and said, 'O Commander of the Faithful, bear witness against me that this damsel is more learned than I in medicine and what else and that I cannot cope with her.' And he put off his clothes and fled forth. Quoth the Khalif to Taweddud, 'Expound to us thy riddle,' and she replied, 'O Commander of the Faithful, it is the b.u.t.ton and the b.u.t.ton loop.'

Then said she, 'Let him of you who is an astronomer come forward.' So the astronomer came forward and sat down before her. When she saw him, she laughed and said, 'Art thou the astronomer, the mathematician, the scribe?' 'Yes,' answered he.

'Ask of what thou wilt,' quoth she; 'success rests with G.o.d.'

So he said, 'Tell me of the sun and its rising and setting?'

And she replied, 'The sun rises in the Eastern hemisphere and sets in the Western, and each hemisphere comprises ninescore degrees. Quoth G.o.d the Most High, "Verily, I swear by the Lord of the places of the sunrise and of the sunsetting."[FN#321]

And again, "He it is who appointed the sun for a splendour and the moon for a light and ordained to her mansions, that ye might know the number of the years and the reckoning."[FN#322]

The moon is Sultan of the night and the sun Sultan of the day, and they vie with one another in their courses and follow each other in uninterrupted succession. Quoth G.o.d the Most High, "It befits not that the sun overtake the moon nor that the night prevent the day, but each glides in [its own] sphere."'[FN#323]

(Q.) 'When the day cometh, what becomes of the night, and what of the day, when the night cometh?' (A.) 'He maketh the night to enter into the day and the day into the night.'[FN#324] (Q.) 'Enumerate to me the mansions of the moon.' (A.) 'They are eight-and-twenty in number, to wit, Sheretan, Butain, Thureya, Deberan, Hecaah, Henaah, Dhiraa, Nethreh, Terf, Jebheh, Zubreh, Serfeh, Awwaa, Simak and Ghefr, Zubaniya, Iklil, Kelb, Shauleh, Naam, Beldeh, Saad edh Dhabih, Saad el Bulaa, Saad el Akhbiyeh, Saad es Suwoud, Fergh the Former and Fergh the Latter and Rishaa.

They are disposed in the order of the letters of the alphabet, according to their numerical power, and there are in them secret virtues which none knoweth save G.o.d (glorified and exalted be He) and those who are firmly stablished in science. They are divided among the twelve signs of the Zodiac, in the ratio of two mansions and a third of a mansion to each sign. Thus Sheretan, Butain and one-third of Thureya belong to Aries, the other two- thirds of Thureya, Deberan and two thirds of Hecaah to Taurus, the other third of Hecaah, Henaah and Dhiraa to Gemini, Nethreh, Terf, and a third of Jebheh to Cancer, the other two-thirds of Jebheh, Zubreh and two-thirds of Serfeh to Leo, the other third of Serfeh, Awwaa and Simak to Virgo, Ghefr, Zubaniya and one-third of Iklil to Libra, the other two-thirds of Iklil, Kelb and two- thirds of Shauleh to Scorpio, the other third of Shauleh, Naam and Beldeh to Sagittarius, Saad edh Dhabih, Saad el Bulaa and one-third of Saad es Suwoud to Capricorn, the other two-thirds of Saad es Suwoud, Saad el Akbiyeh and two-thirds of Fergh the Former to Aquarius, the other third of Fergh the Former, Fergh the Latter and Rishaa to Pisces.' (Q.) 'Tell me of the planets and their natures, also of their sojourn in the signs of the Zodiac, their aspects, favourable and sinister, their houses, ascendants and descendants.' (A.) 'The sitting is narrow [for so comprehensive a matter], but they are seven in number, to wit, the sun, the moon, Mercury, Venus, Mars, Jupiter and Saturn. The sun is hot and dry, sinister in conjunction, favourable in opposition, and abides thirty days in each sign.

The moon is cold and moist, favourable of aspect, and abides two days in each sign and a third of another day. Mercury is of a mixed nature, favourable [in conjunction] with the favourable and sinister [in conjunction] with the sinister [asterisms], and abides in each sign seventeen and a half days. Venus is temperate, favourable and abides in each sign five-and-twenty days. Mars is sinister and abides in each sign ten months.

Jupiter is favourable and abides in each sign a year. Saturn is cold and dry and sinister and abides in each sign thirty months. The house of the sun is Leo, its ascendant is Aries and its descendant Aquarius. The moon's house is Cancer, its ascendant Taurus, its descendant Scorpio and its sinister aspect Capricorn. Saturn's house is Capricorn and Aquarius, its ascendant Libra, its descendant Aries and its sinister aspects Cancer and Leo. Jupiter's house is Pisces and Sagittarius, its ascendant Cancer, its descendant Capricorn and its sinister aspects Gemini and Leo. Venus's house is Taurus, its ascendant Pisces, its descendant Libra and its sinister aspects Aries and Scorpio. Mercury's house is Gemini and Virgo, its ascendant Virgo, its descendant Pisces and its sinister aspect Taurus.

Mars's house is Aries and Scorpio, its ascendant Capricorn, its descendant Cancer and its sinister aspect Libra.'

When the astronomer saw her acuteness and skill and heard her fair answers, he bethought him for a device to confound her before the Commander of the Faithful and said to her, 'O damsel, will rain fall this month?' At this she bowed her head and pondered so long, that the Khalif thought her at a loss for an answer and the astronomer said to her, 'Why dost thou not speak?' Quoth she, 'I will not speak except the Commander of the Faithful give me leave.' The Khalif laughed and said, 'How so?' Said she, 'I would have thee give me a sword, that I may strike off his head, for he is an infidel.' At this the Khalif and those about him laughed, and she said, 'O astronomer, there are five things that none knoweth save G.o.d the Most High;' and she repeated the following verse: 'Verily, with G.o.d is the knowledge of the hour; He sendeth down the rain and knoweth what is in the wombs. None knoweth what the morrow shall bring forth for him nor in what land he shall die. Verily, G.o.d is the All-wise, the All-knowing.'[FN#325]

Quoth the astronomer, 'Thou hast said well, and by Allah, I thought but to try thee.' 'Know,' rejoined she, 'that the almanack-makers have certain signs and tokens, referring to the planets, relative to the coming in of the year, and in which are tribulations for the folk.' (Q.) 'What are they?' (A.) 'Each day hath a planet that rules it. So, if the first day of the year fall on a Sunday, that day is the sun's and this portends (though G.o.d alone is All-knowing) oppression of kings and sultans and governors and much miasma and lack of rain and that the folk will be in great disorder and the grain-crop will be good, except lentils, which will perish, and the vines will rot and flax will be dear and wheat cheap from the beginning of Toubeh[FN#326] to the end of Beremhat.[FN#327] Moreover, in this year there will be much fighting among kings, and there shall be great plenty of good in this year.' (Q.) 'What if the first day fall on Monday?' (A.) 'That day belongs to the moon and portends righteousness in administrators and deputies and that it will be a year of much rain and grain-crops will be good, but linseed will decay and wheat will be cheap in the month Keyehk;[FN#328] also that plagues will be rife and that half the sheep and goats will die, that grapes will be plentiful and honey scarce and cotton cheap.' (Q.) 'What if it fall on Tuesday?' (A.) 'That is Mars's day and portends death of great men and much destruction and outpouring of blood and dearness of grain, lack of rain and scarcity of fish, which will anon be in excess and anon fail [altogether]. In this year, lentils and honey will be cheap and linseed dear and only barley will thrive, to the exception of all other grain: great will be the fighting among kings and death will be in the blood and there will be much mortality among a.s.ses.' (Q.) 'What if it fall on Wednesday?' (A.) 'That is Mercury's day and portends great anarchy among the folk and much enmity and rotting of some of the green crops and moderate rains; also that there will be great mortality among cattle and infants and much fighting by sea, that wheat will be dear from Burmoudeh to Misra[FN#329] and other grains cheap: thunder and lightning will abound and honey will be dear, palm-trees will thrive and bear apace and flax and cotton will be plentiful, but radishes and onions will be dear.' (Q.) 'What if it fall on Thursday?'

(A.) 'That is Jupiter's day and portends equity in viziers and righteousness in Cadis and fakirs and the ministers of religion and that good will be plentiful: rain and fruits and trees and grain and fish will abound and flax, cotton, honey and grapes be cheap.' (Q.) 'What if it fall on Friday?' (A.) 'That day belongs to Venus and portends oppression in the chiefs of the Jinn and talk of forgery and calumny; there will be much dew, the autumn crops will be good in the land and there will be cheapness in one town and not in another: lewdness will be rife by land and sea, linseed will be dear, also wheat, in Hatour,[FN#330] but cheap in Ams.h.i.+r:[FN#331] honey will be dear and grapes and melons will rot.' (Q.) 'What if it fall on Sat.u.r.day?' (A.) 'That is Saturn's day and portends the preferment of slaves and Greeks and those in whom there is no good, neither in their neighbourhood; there will be great drought and scarcity; clouds will abound and death will be rife among mankind and woe to the people of Egypt and Syria from the oppression of the Sultan and failure of blessing upon the green crops and rotting of grain.'

With this, the astronomer hung his head, [being at an end of his questions], and she said to him, 'O astronomer, I will ask thee one question, which if thou answer not, I will take thy clothes.' 'Ask on,' replied he. Quoth she, 'Where is Saturn's dwelling place?' And he answered, 'In the seventh heaven.' (Q.) 'And that of Jupiter?' (A.) 'In the sixth heaven.' (Q.) 'And that of Mars?' (A.) 'In the fifth heaven.' (Q.) 'And that of the sun?' (A.) 'In the fourth heaven.' (Q.) 'And that of Venus?' (A.) 'In the third heaven.' (Q.) 'And that of Mercury?'

(A.) 'In the second heaven.' (Q.) 'And that of the moon?' (A.) 'In the first heaven.' Quoth she, 'Well answered; but I have one more question to ask thee. Into how many parts are the stars divided?' But he was silent and answered nothing; and she said to him, 'Put off thy clothes.' So he put them off and she took them; after which the Khalif said to her, 'Tell us the answer to thy question.' 'O Commander of the Faithful,'

answered she, 'the stars are divided into three parts, one whereof is hung in the sky of the earth,[FN#332] as it were lamps, to give light to the earth, another suspended in the air, to give light to the seas and that which is therein, and the third is used to transfix the demons withal, when they draw near by stealth to [listen to the talk of the angels in]

heaven. Quoth G.o.d the Most High, "Verily, we have decked the sky of the earth with lamps and have appointed them for projectiles against the demons."'[FN#333] Quoth the astronomer, 'I have one more question to ask, which if she answer, I will avow myself beaten.' 'Say on,' answered she. Then said he, 'What four incompatible things are based upon other four incompatibles?' 'The four elements,' replied she; 'for of heat G.o.d created fire, which is by nature hot and dry; of dryness, earth, which is cold and dry; of cold, water, which is cold and moist; of moisture, air, which is hot and moist. Moreover, He created twelve signs of the Zodiac, Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius and Pisces and appointed them of four [several]

humours, three, Aries, Leo and Sagittarius, fiery, Taurus, Virgo and Capricorn, earthy, Gemini, Libra and Aquarius, airy, and Cancer, Scorpio and Pisces, watery.' With this, the astronomer rose, and saying, 'Bear witness against me that she is more learned than I,' went away beaten.

Then said the Khalif, 'Where is the philosopher?' whereupon one came forward and said to Taweddud, 'What is Time?' 'Time,'

answered she, 'is a name applied to the [lapse of the] hours of the day and night, which are but the measures of the courses of the sun and moon in their several orbits, even as G.o.d the Most High telleth us, when he saith, "And a sign to them [is] the night, from which we strip off the day, and behold, they are in darkness, and the sun runneth to a fixed abode, [appointed] to it; this is the ordinance of the Sublime, the All-knowing."'

[FN#334] (Q.) 'How comes unbelief to the son of Adam?' (A.) 'It is reported of the Prophet that he said, "Unbelief runs in a man, as the blood runs in the veins, when he reviles the world and Time and night and the hour." And again, "Let none of you revile Time, for Time is G.o.d; neither the world, for it saith, 'May G.o.d not help him that reviles me!' neither the hour, for 'Verily, the hour cometh, without doubt;'[FN#335] neither the earth, for it is a portent, according to the saying of the Most High, 'From it we created you, to it we will return you and from it we will bring you forth yet again.'"'[FN#336] (Q.) 'What are the five that ate and drank, yet came not out of loins nor belly?' (A.) 'Adam and Simeon and Salih's she-camel[FN#337] and Ishmael's ram and the bird that Abou Bekr the Truth-teller saw in the cave.'[FN#338]

(Q.) 'Tell me of five that are in Paradise and are neither mortals, Jinn nor angels?' (A.) 'Jacob's wolf and the Seven Sleepers' dog and Esdras's a.s.s and Salih's camel and the Prophet's mule.' (Q.) 'What man prayed a prayer neither on earth nor in heaven?' (A.) 'Solomon [son of David], when he prayed on his carpet, borne by the wind.' (Q.) 'A man once looked at a handmaid in the morning, and she was unlawful to him; but, at noonday, she became lawful to him. By mid-afternoon, she was again unlawful, but at sundown, she was lawful to him.

At evensong, she was a third time unlawful, but by daybreak, she became once more lawful to him.' (A.) 'This was a man who looked at another's handmaid in the morning, and she was then unlawful to him, but at midday he bought her, and she became lawful to him.

At mid-afternoon he enfranchised her, and she became unlawful to him, but at sundown he married her and she was again lawful to him. At evensong, he divorced her and she was then a third time unlawful to him, but, next morning, at daybreak, he took her back, and she became once more lawful to him.' (Q.) 'Tell me what tomb fared on with him that lay buried therein?' (A.) 'The whale, when it had swallowed Jonah.' (Q.) 'What spot of ground is it, upon which the sun shone once, but will never again s.h.i.+ne till the Day of Judgment?' (A.) 'The bottom of the Red Sea, when Moses smote it with his staff, and the sea clove asunder in twelve places, according to the number of the tribes; then the sun shone on the bottom and will do so never again till the Day of Judgment.' (Q.) 'What was the first skirt that trailed upon the surface of the earth?' (A.) 'That of Hagar, out of shame before Sarah, and it became a custom among the Arabs.' (Q.) 'What is that which breathes without life?' (A.) 'Quoth G.o.d the Most High, "By the morning, when it breathes!"'[FN#339] (Q.) 'A number of pigeons came to a high tree and lighted, some on the tree and others under it. Said those on the tree to those on the ground, "If one of you come up to us, ye will be a third part of us [all] in number; and if one of us descend to you, we shall be like unto you in number." How many pigeons were there in all?' (A.) 'Twelve: seven alighted on the tree and five beneath.'

With this the philosopher put off his clothes and fled forth: whereupon she turned to those present and said, 'Which of you is the rhetorician that can discourse of all kinds of knowledge?' There came forward Ibrahim ben Siyyar and said to her, 'Think me not like the rest.' Quoth she, 'It is the more sure to me that thou wilt be beaten, for that thou art a boaster, and G.o.d will help me against thee, that I may strip thee of thy clothes. So, if thou sentest one to fetch thee wherewithal to clothe thyself, it would be well for thee.' 'By Allah,' cried he, 'I will a.s.suredly conquer thee and make thee a byword among the folk, generation after generation!' 'Do penance [in advance] for thy [void] oath,' rejoined she. Then said he, 'What five things did G.o.d create, before He made man?'

And she replied, 'Water and earth and light and darkness and the fruits [of the earth].' (Q.) 'What did G.o.d create with the hand of omnipotence?' (A.) 'The empyreal heaven and the tree Touba[FN#340] and Adam and the garden of Eden; these G.o.d created with the hand of His omnipotence; but to all other created things He said, "Be,"--and they were.' (Q.) 'Who is thy father in Islam?' (A.) 'Mohammed, whom G.o.d bless and preserve!'

(Q.) 'Who was the father [in Islam] of Mohammed?' (A.) 'Abraham the Friend of G.o.d.' (Q.) 'What is the Faith of Islam?' (A.) 'The professing that there is no G.o.d but G.o.d and that Mohammed is the apostle of G.o.d.' (Q.) 'What is thy first and thy last?'