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Story from the One Thousand and One Nights From Wikipedia, the free encyclopedia
"The Fisherman and the Jinni" is the second top-level story told by Sheherazade in the One Thousand and One Nights.
 | You can help expand this article with text translated from the corresponding article in Russian. (March 2022) Click [show] for important translation instructions.
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There is an old, poor fisherman who casts his net exactly four times a day. One day he goes to the shore and casts his net. First he catches a dead donkey, then a pitcher full of dirt, then shards of pottery and glass. On his fourth and final try, he calls upon the name of God and casts his net. When he pulls it up he finds a copper jar with a cap that had the seal of Solomon on it. The fisherman is overjoyed, since he could sell the jar for money. He is curious of what is inside the jar, and removes the cap with his knife. A plume of smoke comes out of the jar and condenses into an Ifrit (a more powerful, malevolent jinni). The fisherman is frightened, although initially the jinni does not notice him. The jinni thinks that Solomon has come to kill him. When the fisherman tells him that Solomon had been dead for many centuries, the Jinni is overjoyed and grants the fisherman a choice of the manner of his death.
The jinni explains that for the first hundred years of his imprisonment, he swore to enrich the person who frees him forever, but nobody freed him. For the second century of his imprisonment, he swore to grant his liberator great wealth, but nobody freed him. After another century, he swore to grant three wishes to the person who frees him, yet nobody did so. After four hundred years of imprisonment, the jinni became enraged and swore to grant the person who frees him a choice of deaths.
The fisherman pleads for his life, but the jinni does not concede. The fisherman decides to trick the jinni. He asks the jinni how he managed to fit into the bottle. The jinni, eager to show off, shrinks and places himself back into the bottle to demonstrate his abilities. The fisherman quickly puts the cap back on and threatens to throw it back to the sea. The jinni pleads with the fisherman, who begins to tell the story of "The Wazir and the Sage Duban" as an example of why the jinni should have spared him.
After the story, the jinni pleads for mercy, and swears to help him in return for being released. The fisherman accepts the bargain, and releases the jinni. The jinni then leads the fisherman to a pond with many exotic fish, and the fisherman catches four. Before disappearing, the jinni tells the fisherman to give the fish to the Sultan. The fisherman does so and is rewarded with money for presenting the fishes. However, every time a fish is fried, a person will appear and question them, and the fish answer. When the fish are flipped in the pan, it will be charred. Awed by the sight, the Sultan asks the fisherman where he got the fish and goes to the pond to uncover their mystery. When he reaches his destination, the Sultan finds a young man who is half man and half stone.
The young man recounts his story, as the story of "The Ensorcelled Prince".
The Sultan hears this and then assists the Prince in his liberation and revenge. He kills the slave and then takes his place covered in bandages in the tomb. He speaks in a thick accent to the wife when she arrives. He tells her if she'd change back the prince and the inhabitants he would be cured and they could pursue their love once more. She does as he commands and when she comes to greet him, the king pulls out his sword and cuts her in two.
The king and the now-cured prince become close friends, and the fisherman who first found the fish is rewarded with his son being appointed the Sultan's treasurer, and the Sultan and the Prince marry the fisherman's two beautiful daughters.
The story is classified in the international Aarne-Thompson-Uther Index as tale type ATU 331, "The Spirit in the Bottle".[1] According to scholars Ulrich Marzolph, Richard van Leewen and Stith Thompson, similar stories have appeared as literary treatments in the Middle Ages (more specifically, since the 13th century),[2][3] although Marzolph and van Leewen argue that the literary treatments derive from legends about King Solomon.[2]
In the same vein, in his 2004 revision of the ATU system, German scholar Hans-Jörg Uther indicated an Oriental origin for the tale type, of Jewish and Arabic provenance.[4]
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