By Mir Amman, Mohammed Zakir
A stunning Urdu epic that conjures up a paranormal Indo-Muslim world
initially composed within the fourteenth century and made favored in 1803 by way of Mir Amman's colloquial retelling, this splendidly unique tale paints a portrait of a far off and colourful time and position. In depression at having no son to be triumphant him, the king of Turkey leaves his palace to stay in seclusion. quickly in a while, even though, he encounters 4 wandering dervishes-three princes and a wealthy merchant-who were guided to Turkey by way of a supernatural strength that prophesied their assembly. because the 5 males take a seat jointly at the hours of darkness sharing their stories of misplaced love, an impressive panorama finds courtly intrigue and romance, fairies and djinn, oriental gardens and extravagant feasts.
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Extra resources for A Tale of Four Dervishes
Similarly for the regional, "secondary" kings. As they were de scendants not of the (originally) Brahmana Kepakisan but of the Javanese Satrias in his entourage (who had also dropped a notch in transit), they started out lower to ·begin with and also subsequently sank, in varying degrees and for various reasons, including their initial Umistake" of leaving Gelgel to set up negaras of their own. The tertiary breakoffs, who in turn left the palaces of the regional kings to found new ones nearby, bore even lower titles.
Mana "priestly" ones; and (3) between powerful dadias and important minority groups, especially Chinese traders. Here, the units of affiliation were not, in theory anyway, the separate houses, but the dadia as a whole (or in the case of the Chinese, Bugis, Java nese, and so on, the minority community as a whole). Clientship thus produced a web of ties spreading irregularly over the entire region-a much more fragile web than that which held the indi vidual dadias together, yet strong enough, at least at times, to give a certain political form to the whole area.
In particular, long-distance trade, and l oca l trade dependent upon long-distance trade, was almos t exclusively a preserve of immigrant groups. A few marginal figures aside, a developed indigenous bazaar class, such as is found in so many other parts of Indonesia, never appeared. , Muslim) and Chinese quarters hugging th e small water front below. Bu t even in the south, away from the general flow of spice-rou te trade, this pattern was importan t; and in each main court town one still finds encapsulated Chinese and "Javanese" ghettoes Kamp ong Cina, Kampong /awa-whose inhabitants are almost entirely traders, storekeepers, and certain sorts of market place artisans.